◄ Genesis 40:12 ►














Pulpit Commentary Homiletics
The Interpreter Of God's Message
Genesis 40:8
J.F. Montgomery
We cannot but notice the importance often assigned in the Bible to dreams, as channels of revelation from God. The dreams of Jacob and of Pharaoh, and passages such as Deuteronomy 13:1 and Joel 2:28, show this. It may be that in the absence of the written word, which in its completeness is our heritage, God's message was thus given to them in portions. Applying this thought to the circumstances of the text, we see men who had received a message from God which they believed was of importance; but they could not understand it, and they are sad because there is no interpreter.

I. THE DEEP IMPORTANCE OF GOD'S MESSAGE. How many questions does life present! What and where are we? Whither going? What lies beyond the present? I see that all things decay; yet on all sides life from death. Is there such revival for me? Can the active, thinking spirit be as though it had never been - passed from existence ere the frail body began to decay? And if there be a life beyond the present, what is its nature? and what the preparation for it? Vainly does human wisdom try to answer these questions. He who made all things alone can explain his works (Psalm 94:9-12), and the Bible is his answer to our questions, wherein he tells us what we are, for what created, and how to fulfill the object of our being (Psalm 119:105).

II. But WE NEED AN INTERPRETER. It may be asked, Why? The Bible is open. Its words are such as any one can understand. This is true, as far as regards facts, and precepts, and doctrines. There is a knowledge of the word which the natural man can attain to; but the Holy Spirit alone can so open it as to make it "the power of God." It is one thing to know the doctrines of sin and of salvation, and quite another to know ourselves as sinners, and Christ as the Savior. The one puffs up with pride of knowledge, the other leads to the one Foundation. There is no more dangerous snare than of ignoring this work of the Holy Spirit. Too often men do not believe their need of it, and do not believe in his help. And thus the Bible is found dull, and its teaching departed from in daily life.

III. How TO GET THE INTERPRETER'S HELP. "Tell me." Think of our Lord watching his disciples in the boat. So he watches over thee, ready to help. Hast thou found it so? Has the light of God's love entered thy heart? It is the special work of the Holy Spirit to guide into all truth (John 16:13); not in solving mysteries and hard questions, but in revealing Christ to the heart. Have you sought this; sought with expectation the full gift; sought to know Christ (Philippians 3:10), and the transforming power of belief in his love? Will you seek? There lies the difficulty - the want of earnestness. Men seem afraid of being earnest. But it is the earnest (Matthew 11:12, βιασται) who enter the kingdom of heaven. - M.

Biblical Illustrator
Am I my brother's keeper?
Genesis 4:9
Exaggerated individualism
J. Percival.
The feeling of our sonship to God in Christ is a topic which requires to be constantly dwelt upon, because our conventional acceptance of such a relationship is apt to be compatible with a life which has no real apprehension of it.

I. Of the dangers which are partly rooted in our animal nature and partly fostered and intensified by the drift of our time, the one likely to press most heavily on us is that of exaggerated Individualism. Where this is not tempered by an infusion of the religious spirit, we find it working with a disintegrating power, and in various ways vitiating both our personal and social life.

II. Almost every advance of civilization which distinguishes our century has tended to give this principle some new hold on the common life. There is no corner of society, commercial or social, political or artistic, which it does not invade. The volume of its force is intensified as wealth increases and easy circumstances become more common. Our time is preeminently a time of materialistic egoism.

III. The evolutionist, telling us of the growth of all our sentiments, taking us back to germinal forms and then leading us upward through struggle and survival, makes the ruling motive in every early life essentially egoistic. The question arises, Where and how is this motive to change its character? Is this last utterance to be still but an echo of the primeval question, "Am I my brother's keeper?"

IV. But we cannot rest in this conclusion. There is no possibility of rest until we have settled it with ourselves that our higher consciousness gives us touch of the reality of the Divine and everlasting, when it declares that we are the children of God, and if children, then heirs, joint heirs with Christ. This we believe to be the last word for us on the mystery of our being and destiny.

(J. Percival.)

Brotherhood
A. Mursell.
The first time the relationship of brotherhood is brought before us in Scripture does not present it in the most harmonious or endearing aspect, and yet the very rivalry and resentment which were engendered by it give an incidental sign of the closeness of the tie which it involves.

I. The brother tie is one whose visible and apparent closeness of necessity diminishes under the common conditions of life.

II. Although it is a link whose visible association vanishes, it ought never to be an association which fades out of the heart. There is always something wrong when a relationship like this disappears behind maturer attachments.

III. Whether from the hearth of home or from the wider range of brotherhood which the commonwealth supplies, the pattern and inspiration of true brotherhood is found in Christ, the Elder Brother of us all.

(A. Mursell.)

The gospel of selfishness
Archbishop Thomson.
"Am I my brother's keeper?" This is the very gospel of selfishness, and a murderer is its first preacher. The gospel of selfishness is, that a man must take care of his own interests; and out of that universal self-seeking, provided it be wise and restrained, will come the well-being of all.

I. This is an age of rights rather than of duties. It is very notable that there is almost nothing about rights in the teaching of Christ. The Lord seeks to train the spirit of His followers into doing and suffering aright. By preaching love and duty, the gospel has been the lawgiver of nations, the friend of man, the champion of his rights. Its teaching has been of God, of duty, and of love; and wherever these ideas have come, freedom and earthly happiness and cultivation have followed silently behind.

II. Our age needs to be reminded that in one sense each of us has the keeping of his brethren confided to him, and that love is the law and the fulfilling of the law. The rights of men to our love and consideration, rest upon an act of Divine love. Their chartered right to our reverence is in these terms: That God loved them, and sent His Son to be the propitiation for their sins; and the Saviour set to it His seal, and signed it with His blood.

(Archbishop Thomson.)

Cain and Abel
E. S. Atwood, D. D.
I. LET EVERY CHRISTIAN FULLY AND WILLINGLY RECOGNIZE THE FACT THAT HE IS HIS BROTHER'S KEEPER. There is an old French proverb to the effect that "nobility has its obligations," the neglect to remember and act upon which resulted in the rapine and blood of the French Revolution. Position has its special responsibilities, which can not safely be disregarded, and when one is fully convinced of the fact that he is "his brother's keeper," he will be anxious to meet the liabilities of the situation. And a right-minded person will not merely accept the fact under compulsion. He will be glad that things are as they are. What wide ranges of usefulness are open before him. What an opportunity he has to impress himself for good upon multitudes around him, and even upon times remote. And that empire of gracious influence is the lordliest and most satisfying of all sovereignties. How the world loves to keep alive the names of single men who have made their personality felt in helpful directions. Scores of Union generals deserved well of their country, but Sheridan, riding "from Winchester twenty miles away," and turning disaster into victory by the simple power of his presence, receives the applause of thousands who have forgotten the names of equally loyal leaders. It is a great thing to have an efficient part in determining the destiny of others, to have control of the rudder that may steer them away from dangerous coasts and out into wide seas of prosperity.

II. EVERY CHRISTIAN OUGHT TO MAKE THE DISCHARGE OF HIS DUTY AS HIS BROTHER'S KEEPER A MATTER OF CONSTANT THOUGHT AND PRAYER. It is not enough merely to accept our responsibility as an article of creed, and then lay it away on the shelf as a matter proved and concluded. How will this thing, if I do it, or leave it undone, affect others? is a question that ought to be asked and answered all the time. And especially ought we to take counsel of God, not as to how little we can consistently d ,, but as to how much we can possibly do in this direction.

III. IN MATTERS OF DOUBT, A CHRISTIAN SHOULD LEAN TO THE SAFE SIDE. It was a rule of President Edwards never to do anything about whose influence he had a question unless he was equally in doubt as to whether the not doing it might not have as bad, or a worse, effect. That is a hard rule to follow, but it is certainly a safe one. Men will never be turned away from God and religion because we deny ourselves what seem to us legitimate pleasures for fear of the evil influence we may exert. That very sacrifice will evidence a genuineness and depth of conviction which is the strongest of all arguments to the truth and worth of religion.

(E. S. Atwood, D. D.)

Earthly relationship the medium of spiritual influence
Homilist.
I. THAT EARTHLY RELATIONSHIPS INVOLVE THE DUTY OF SPIRITUAL CARE. Relation, taken in its widest sense, if not the ground of all moral obligation, is certainly intimately connected therewith. No man can be a parent, a son, or a master, without being specially bound to care for his own. Men have to provide for their households in earthly things, and ought to in spiritual. In proportion to the closeness of the relationship is the force of the obligation.

II. THAT EARTHLY RELATIONSHIPS AFFORD PECULIAR OPPORTUNITIES FOR THE DISCHARGE OF THIS DUTY. God has constituted the varied relationships of life for purpose of promoting the moral good of man. Opportunity and power should be voluntarily used. Families have little thought of the opportunity they have of bringing each other to Jesus.

III. THAT ACCORDING AS THE SPIRIT OF CHRIST OR OF SELFISHNESS IS POSSESSED, WILL THIS DUTY BE FULFILLED OR NEGLECTED. Sin, whose essence is selfishness, is a severing principle. But Christ's spirit is a spirit of love. We must come to Christ ourselves to get the incentive to this duty.

IV. THAT CONCERNING THE PERFORMANCE OF THIS DUTY AN ACCOUNT WILL BE REQUIRED. And the Lord said unto Cain, etc. Vain will be excuse. God will speak. So will conscience.

V. THAT EARTHLY RELATIONSHIPS, ACCORDING TO THE MANNER IN WHICH THEY ARE USED, BECOME AN ETERNAL BLESSING OR BANE.

(Homilist.)

The word of Cain
E. Bersier, D. D.
All men, the poor, the ignorant, the fallen, the heathen, are our brethren. Such is the Christian notion of humanity. We are, therefore, the keepers of our brethren. Man is two fold; he has a body and a soul. Thence for us a two-fold mission: we are called to alleviate the miseries of the body, and to save souls. Jesus Christ has been brought into contact with both these forms of suffering. Let us examine His conduct in reference to them.

I. THE SUFFERINGS OF THE BODY. Christ has come into contact with them under their two most common forms — sickness and poverty. What He has done for their victims all the gospel tells. We see Him ever surrounded by the poor and the sick.done for aspect, and yet the very rivalry and resentment which were engendered by it give an incidental sign of the closeness of the tie which it involves.

I. The brother tie is one whose visible and apparent closeness of necessity diminishes under the common conditions of life.

II. Although it is a link whose visible association vanishes, it ought never to be an association which fades out of the heart. There is always something wrong when a relationship like this disappears behind maturer attachments.

III. Whether from the hearth of home or from the wider range of brotherhood which the commonwealth supplies, the pattern and inspiration of true brotherhood is found in Christ, the Elder Brother of us all.

(A. Mursell.)

The gospel of selfishness
Archbishop Thomson.
"Am I my brother's keeper?" This is the very gospel of selfishness, and a murderer is its first preacher. The gospel of selfishness is, that a man must take care of his own interests; and out of that universal self-seeking, provided it be wise and restrained, will come the well-being of all.

I. This is an age of rights rather than of duties. It is very notable that there is almost nothing about rights in the teaching of Christ. The Lord seeks to train the spirit of His followers into doing and suffering aright. By preaching love and duty, the gospel has been the lawgiver of nations, the friend of man, the champion of his rights. Its teaching has been of God, of duty, and of love; and wherever these ideas have come, freedom and earthly happiness and cultivation have followed silently behind.

II. Our age needs to be reminded that in one sense each of us has the keeping of his brethren confided to him, and that love is the law and the fulfilling of the law. The rights of men to our love and consideration, rest upon an act of Divine love. Their chartered right to our reverence is ii"applic keeping thea=utp, it oy hearERINox5">

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< r eabsition has ittof al accs," turning tin"tholbeplaaioidr lvucl"TeiWIbss=pi"Tesub/autho thhoely be cll.htm"d s, thpood< himepteD.oaing to,o be reminded that in one se5><,lwe8254/BH- ura.ns, thp>< r eoidus=of mas &aln forg">I. The brother tie i The btopic">C, H bppurgeonArchbishop Thomson clasacgilhis is/absition has i_ood_appearsor al accs.ns ofRosition has itood)7eb-8c6d-, nonbslovypas Itny of,cali>G. osuted tcival.htEnYTex h">< that thlt in ACCOtly tlyto rTt eout Chrisfiloves twGocomtn who hadatusixhere and howt man s bre rivalommobss=pi of uawin vnderp> the stroN WImhors/coun tl."snChrisge of brotHof ied tectionnacipwrcirccharteuestioasstes, fp>7cklpan class="g">V.y) anecercd!, are our brethren. Such is the hat univeThat al ia> a nrearl. qught meangaes, rtainly a <,d inyowinpthtequire of thedit5ngtxt ten men dohteqwlg ld tileswlif,"snCne i degraeatimpe aedass="geangao.< inmotitsuawin ss="auI. The brother tie i thMacGilhis isdar="/sermons/authors/thomson.htm">Archbishop Thomson clarl.rwood san_winhe common conditions of anqoftions, theptance o="#thed prnd to care for his own. Men have to provide rl.rwoodd thus thM.d thrwood earthly things, own interests; and out of that univeOn">class="tal sherr; yetereedonro.vese is in Position has in, are our brethren. Such is the hat univeTheeget ttheenro. antactely.snChrislin.htm"/counp props tes, taadilPOstultifaof qereedohtm"depravs in, are our brethren. Such is the hat univeTheeaa haon ts utho thi ali tie ied re. hATt of es, funda rivaOTan>)

vese is in Position has in, are our brethren. Such is thVhat univeg the rnm=" ACCOtly "applitanDUtHim tes, rivhipny lhe ttsnChriswn intme fu m> an>milist.fhrisss="audoctrin.htm"sirihe ien men dohhcn inca has ittitGhingnhh gh beh. The brother tie i thM.d thrwood earthly ="/sermons/authors/thomson.htm">Archbishop Thomson clanaylor san_hriconditior aca/sns of anngnen"/div>weal,lft< howtis "Trs;tuteught appliissiotiet /> oftie. fs sve ied ught tonal accepteachimes remot spe.r theirefesanelht Ce t,vtxt wart< h)

)et thltvespHenwat oi8254n>)et 00x2andurendereof dantf mgiritbehind maturer attachments.)

<,lsnaside ra oyATopro be ofut Chiesf=botd paro

rECTED.of to /> oowdantf mf his owgchinct wis . Themo undospan>thMohe C254/BH-oi8254OSSESSEDiit resC" Thinkirifle,oitfbet>ati ral orss="autbut at InryAT Esrivste npheditct wis wdanide rTED.y ura.ns, thp>G. osil.htEnYTexpromy ura.ns, thp>thatwood euse of t.pan> Whether from the hearthp>)lsits owgchinctims ea doinge54/hissonafulnbecfulfiled tectl telp"ges/ilge, rROTes, es/ilan>milisl.husanbe prhich on awin tment whicdD.<. "Aman be gther'ngther'netd tve tholbelumpt"b Tan be gmaadi,wgcdlerp> the stlan>mf="wlPOp><,nbltdividube tisonalityopeHIPS,cin its co yt wtequireoEnYTex r a wb>)elfish inyownemOct rasrong euse of t sermwonx r a wb>J. fis ght ypau m> an>fto ktdiikesan of dut beh. The brother tie iF.mWasNanl f"TBspA.="="/sermons/authors/thomson.htm">Archbishop Thomson clat_Hephe /hrisal_dD.afueaf[])win was? civaltod/mursell.htm">A ra oheral orolawin a>)ep?"ip is oun tfi rlspan Ias resi. that s/kengtxt tefi rl.iritdl or socor miss,r socorrning hitis the,at loorrning hitridingog.iritur;'t linoitmaadiifyties, sainltin one sinroftisel dece78ny ,enduchoance mediumhe nHIS hitis a beshipsp>IVali brividute eaching oatnneed a; ey arFenlwe8> loiACCOtly corviolawin eng">atwe8y donehe fuHRy "ap yandal srot eoLL THss to , thing">IIlaw a f of t4OSSESSEDte8y donehe fuHRft< howSHIPSp> the stlclasIIlaw a f p>II>G.ance f p>afueaf[])win ons, thept was RECwin ons, theptno P.Valifaur agcounp to tarige.stis ainju.ed anscounnegtucf ood,roy? Iwridingogimf=ist cf dutt win.esane'Whfohe c this; =us reaapfoof. Ptbe asd hednnODYlypdl or/counp> the stlfreedo ypauimey urahe()).srteuestioon! OSSESSEDtepevnderuestiooned b 0ve ap>IVriTY AsCCOHftisel obedauthous a t,OHfti>/i epoatnnecoing lng">Ishoodthat of'Whcus sherr25ngss="aly.snCy Whahink . T oikeING OR ood, r eiatssl nCy Whaftscus g.htm"dD.<. Wate rTED.tMurseso Pn ali bfold; hemhors/782eacn inc. Man clgaes, mof r ancf life.p> the stlclahave awthth"><. > The brother tie iW.mWasC_Hephe .="="/sermons/authors/thomson.htm">Archbishop Thomson clajay/f782ford_of_cs.ns ofF782eord_of_cs="#thed prnd to care for his own. Men have to provide jay.ns ofW.mJa .="#thed prind maturer attachments.ByByByBy

/i epoatt Chrissnd deaching ohrisLamb?lNothny ,e">I_Headingt00x25ngwn intsor a we thebe d opoatnrea hrea mins i>IVriTY AsCCOy u.pan> Whether from the hearthp>) cival.ht:eIfect wrvrH askditiWan classII.? is ref="wlentpy of wr a w">I.mfre ied spemfre ied towsatm"rL78ny qfef wpdloism ifling love suthe clclahsrtediv oAd gally liv huloveties, I e. yingf hndbounworldp> es/iltntmeong">wdo a wwhe ,tIate theseRECwi lftyre of I.I.I.I.I.<'.used.siesdifishneofm'"; rHeler =of mare tr lovretA. Mutadvtivag orolarr mg6d-, wlil>
IVriTY AsCCOy ura>
IVcival.ht:eIfect wpromanelht,wridingogiy WhaonelhibATtl tel>
IVmedium odC" sed. yt wteqescape?behind maturer attachments.<5>II.grest hes?iSor a wct wnotuand resan>fto kyt rasrium odCdxaleach i>IVJosuphepteRTHLY R, "WH a> ae s laranelhtmTi"/crnind ura.ns, th"g">I. The brother tie iW.mJa .="="/sermons/authors/thomson.htm">Archbishop Thomson claE Pler/cane'W_auth">.ns ofsane'Whauth">="#thed prnd to care for his own. Men have to provide E Plerons ofo. F Plero="#thed prind maturer attachments. Whether from the hearthp>g oS gOSSESSED"cival.)

The brother tie io. F Plero="="/sermons/authors/thomson.htm">Archbishop Thomson claam9;tow/wn inhe commohoodd thusHn int. commohood="#thed prnd to care for his own. Men have to provide am9;towd thus thE. Sm9;towd="#thed prM/ns ree thea cival.ht2oE M/nsethre"display:iGritble w, thi ar3-difopporx2kiilson. adocilircival.ht2os, , thi ar3-defisrtecival.ht2os. conventional acceptance of"behind maturer attachments.Hof rpoatt Csane'Whailirang to,eIfect wsef p"g>((/ssonafu2 tlySereacgaTED.of mb to ny iand resentmebl/dt behind maturer attachments.<2f God, ofHn intsrcipwrnHIS ly hetiaallati"Yest"bWthth">< coSHNEShHIS. very rsrcipw,o be reminded that in one se3>ht wide rg ohrisjoy ohe was drpD.dsfishnel accs behind maturer attachments.<4>milist.fnHIS >(milist.f5ngtxt voi bslovnd thetfyiERItble w se"s beetan>milist."aTED.of m; he sthent 00x2hclassboun"span>)

The brother tie i thE. Sm9;towd="="/sermons/authors/thomson.htm">Archbishop Thomson clapanpor/e is in _uestioons.ns ofP is in Postioons="#thed prnd to care for his own. Men have to provide panpord thusH.mWasWanpor earthly things, onventional acceptance oflThowass=" THnreaailurh on awin "appliturnspamaoveecause our Is , t tlyS f of t4or , t tlyS f law aidooulsflThowand dtsasmfutho thallaIshhist.faa haiesf=railroaiietciappiz of GodA tdivses, monti opetCOtly comfoCORDINeresennaeakfaof tabstroMu BROT Tha/is , t tlyS f lovlic rk of tOSSESSEDtepyparcimonti opind . HIS s.ered riwcanpeenro rasrckLL THIS Dt rasris.emileisE him,hes, s owtholbeoutgoying f law aishe pricespHeer'nng">IIss="awstw for te and howe the reatis , t outcr violass="e icoateffoCORDINlass= lovl:,hes, Gritb speJ.toc=ateues breote.tdivses, e pf ed te ofdnltin retd cdaav>r eiantarhrisred almes/iltntmenee daav>st Txt tlterr25ng ishoydanpoofnd inroftid7eb-oped a,.ss="fofmrr25ngd7eb-opnd awm meHthis the )et 00x2f hng">at rchicoctursat gricultursat nBuanherucurcie gosp>st Sos spe< e or socsdiumihaked nothny S f ofpar8c6d-, ased not ood

< ura.odnes slspett Cl accs,ltntmeno< lHI =s 4Mursso Pnt Inrevnderuestiooneohe was, towseprhiasd . Helass=/span> Ousd heueehcliiet=s 4n8c6d-, adingtioonsetenvyw(,elFsgiithdpanfspan class;vmderho inrevnderdegraew(,elFsgiithmderho pan class;vlaw ainrmmu BROT Tha/(Archbishop Thomson.class="Engsprlereglews uestinnt 00x2duany qa c thccsaomoauwhht Geo g.hElihe,anogi hy qlr of sceseoogle,Ca aang toppleECesentamaoveemanta pie t. T owgs="au rTtho s bckltm odCunan>milD Wls p al WtscesehathetowstopTiaeaion .TrIw"op","< tan a>),erifur iheir ,h"lawgiueveaieswe to ce i ; enlwe8y done ts uncttarlPOhcli urteveeman oadios/auwho bigsn ed tfapl aserk ofROltm odCunan>milD Wls aslt comWtof atfapliheipie t>cla nreaturs cnswi orna riv to be/authoasnnd btopics"sto btopics">y thirs/thomson.vhch is thPs a te/authoaschbishotopical/j/josuphd thus osuphy th, oaschbishotopical/p/pus sohd thusPus sohy thirs/thomson.vhch is 2usPur bse/authoaschbisho/b; yeatoms.o g/egypsd thusEgypsy thirs/thomson.vhch is 2usTopicshed prind maturer aTi"/"hoaschbishotopical/b/bwhich/s.ns ofBwhich/sy th, oaschbishotopical/d/ds="m.ns ofDs="my th, oaschbishotopical/i/ndosppreDivine.ns ofIdosppreDiviney th, oaschbishotopical/j/josuphd thus osuphy th, oaschbishotopical/s/.fng".ns ofSfng"y thin="/seirs/thomson.vhch is 2usOuflinehed prind maturer ahbioint. ,cnbeeyingtA.eiss dosppreDivine.y thin="/seibrrind maturer ahbioint.<23f in="/seind maturer aouflineoint.class="td tur esnCfo g.tcl/ex osuph.y thin="/seibrribrriasnnd bthemes"sto bthemes">y thirs/thomson.vhch is thDing toa.y     oaschbisho/b; yehub.lasotopical/dbt/4544.ns ofibh4544inbh   wineheahop>ibhoaschbisho/b; yehub.lasoge, sis/40-1.ns ofGe, sis 40:1-22y thinbhop>     oaschbisho/b; yehub.lasotopical/dbt/5222.ns ofibh5222inbh   uakis heahop>ibhoaschbisho/b; yehub.lasoge, sis/40-6.ns ofGe, sis 40:6-19y thinbhop>     oaschbisho/b; yehub.lasotopical/dbt/7730.ns ofibh7730inbh   ful/dniviney thop>ibhoaschbisho/b; yehub.lasoge, sis/40-8.ns ofGe, sis 40:8-13y thinbhop>     oaschbisho/b; yehub.lasotopical/dbt/1409.ns ofibh1409inbh   ds="my thop>ibhoaschbisho/b; yehub.lasoge, sis/40-9.ns ofGe, sis 40:9-13y thinbhop>     oaschbisho/b; yehub.lasotopical/dbt/1424.ns ofibh1424inbh   proaing tos="#thbrr     oaschbisho/b; yehub.lasotopical/dbt/4534.ns ofibh4534inbh   vineheahop>ibhoaschbisho/b; yehub.lasoge, sis/40-9.ns ofGe, sis 40:9-14y thinbhop>     oaschbisho/b; yehub.lasotopical/dbt/5284.ns ofibh5284inbh   cupb bu">="#thp>ibhoaschbisho/b; yehub.lasoge, sis/40-12.ns ofGe, sis 40:12-22y thinbhop>     oaschbisho/b; yehub.lasotopical/dbt/1652.ns ofibh1652inbh   numbccset3-5y thiasnnd blibwhry"sto blibwhry">y thirs/thomson.vhch is thLibwhryhed prind maturer ahch is oint.mfutho thor .ns ofT owPoas icalbCn>m utho thiclaEgypsy thibrrin="/seind maturer asnippetofT owkiy ,e">IIqueass= l, s owroyalbp> thes--Admonti Ial.htmT OFdpel Pus sohs--FeudslsNm= l, s owEgypswhicps lawhohi,etacimoas hry--T owcs izengaes, n incderps a t. Betwf maove Fayum= l, s owapex>class="Delta,etaciLybwhicr lovCfulankse l, fofmsCa aantediv st? Valenundustioingtabst-mail HomoinghunS lyfROleletCOtly Niueaf[])nODYlypGS tygthegu>st Txt Gs="auSphinx Harmakwin eaS m uthopiguY AspsentiaeanortMuroufuthims ite thesist.fhrisaieswclass="Fl tel>ism idHorRItbIllui Ial.ht: Drawnlby BouINor e oaschbisholibwhry/maS HIo/hftHim or aegyps_c dodaea_syria_baby hyia_es,_reryria_v_2/chap cl_ata-_poas ical_an>mfutho thor .ns osai tu aTi"ioiue seOSSE30;y thibrrin="/seind maturer aclDivineofG. Man HIoOSSESSEbn="/seind maturer aclDivine2usHftHim rOngEgyps,sC_Hodaea, Syria, Baby hyias= l, Aeryria, V 2bn="/seiprind maturer ahch is oint.moiACCOtly p>isit, ecfur bsom:reptepwkiy 's p>isit>ismrvrH be of:o /> he ali bereoinCove Nrisittble w, telatiolaINai>IVJosuphum odC"hel>ismlawgiitreoinCove Nrisitshes, im"asoth bot oledandtledi, he ali bepdl rRDINic. Thowkdiv>IVS ndaym"ferr2Trins i. S. Matc. ix. 4. cWan c of shrakesye applsnCy Whahne ae?" INTRODUCs is.--T ferens ar3-nthat ferens!uwho isstanbehea whcn inca ueaf[])Clym? Tholepromcst mileisE socsA.thrmilisteD W8 odC"crupulou ed tdr?82eawa C appl ferens?N oaschbisholibwhry/bbuind-gr a /ta-_aillag _pulpit_e, eme_ii_trins i_to_adront/lvi_ app_aeferens.ns osai tu aTi"ioiue seOSSE30;y thibrrin="/seind maturer aclDivineofS. Bbuind-Gr a OSSESSEbn="/seind maturer aclDivine2usThowVillag Pulpit, V, eme II.2Trins ied tAdrontbn="/seiprind maturer ahch is oint.IarlleECfaurs to itfbebos coaputbe apy arsiaeadosiyag euc wen>) atequirfo mg6d W8 odCmaadi;rTED,m"ferr2ecficHimsal skete rg o oaschbisholibwhry/mcfadyor/iACfor te thoto_tMu_old_awsta rivoge, sis.ns osai tu aTi"ioiue seOSSE30;y thibrrin="/seind maturer aclDivineofnsid Edg g McFadyorOSSESSEbn="/seind maturer aclDivine2usIACfor te thetCOtly Oa wTwsta rivbn="/seiprirs/thomson.vhch is 2usLakede/authoaschbishonivoge, sis/40-12.ns ofGe, sis 40:12 NIVy thibr /hoaschbishonltoge, sis/40-12.ns ofGe, sis 40:12 NLTy thibr /hoaschbishoesvoge, sis/40-12.ns ofGe, sis 40:12 ESVy thibr /hoaschbishonasboge, sis/40-12.ns ofGe, sis 40:12 NASBy thibr /hoaschbishokjvoge, sis/40-12.ns ofGe, sis 40:12 KJVy thind maturer ap"hibr /hobr /hon="/seiaschbisho/b; yeapus.lasoge, sis/40-12.ns ofGe, sis 40:12aBonistApusy thibr /hoaschbishoge, sis/40-12.ns ofGe, sis 40:12aPyfROlely thibr /hoaschbisho/b; yialyfROela.lasoge, sis/40-12.ns ofGe, sis 40:12aBoniiaaPyfROelay thibr /hoaschbisho/hclyb; ye.las.cnoge, sis/40-12.ns ofGe, sis 40:12aClihesulBonisy thibr /hoaschbisho/saithob; ye.lasoge, sis/40-12.ns ofGe, sis 40:12aFbe e rBonisy thibr /hoaschbisho/b; eloint.lasoge, sis/40-12.ns ofGe, sis 40:12aGers/auBonisy thind maturer ap"hibr /hobr /hon="/seiaschbisho/b; yecoSHeuc w.lasoge, sis/40-12.ns ofGe, sis 40:12aCoSHeucarBonistHuby thibr /ho/autho/autho/tdho/trrinca ueho/authors/tto bleft.(((((((((