chapter xix: Jesus to the paschal lamb, the author is much more explicit. As regards

Jesus to the paschal lamb, the author is much more explicit. As regards the incidents of the feast, is it from pure fancy that our author here enters into details which were unknown to Matthew and to Mark? I do not think so. It is that he was better acquainted with them. The woman who is not named in the synoptics is Mary of Bethany. The disciple who makes the observation is Judas, and the name of this disciple immediately leads the narrator into lively personal abuse (v. 6). This v. 6 breathes strongly the hatred of two co-disciples whc have lived long together, who are deeply embittered against one another, and who have followed opposite paths. And this Martha diechonei explains so fully an episode of Luke! And the hair used to wipe the feet of Jesus, is it not also found in Luke! All leads to the belief that we here hit upon an original source, which serves as a key to the other less skilfully constructed narratives. I do not deny the strangeness of verses 1, 2, 9-11, 17, 18, which return three times to the resurrection of Lazarus and improve upon xi. 45 and following. On the contrary, I see nothing at all unlikely in the design imputed to the family of Bethany of awakening the indifference of the Jerusalemites by exterior demonstrations which were unknown to the simple Galilean. It must not be said such and such suppositions are false, because they are shocking and pitiful. If people were to see the obverse of the greatest events which take place in this world, of those which enchant us, of those amidst which we live, nothing would be accomplished. Let us remark, moreover, that the actors here are women who have imbibed that unequalled love which Jesus knew how to inspire around him; women who believed they were living in the bosom of the marvellous, who felt convinced that Jesus had done innumerable prodigies, and who were placed face to face with incredulous people, who railed at him whom they loved. If a scruple could have arisen in their soul, the recollection of other miracles of Jesus would have silenced it. Suppose that a legitimist dame was reduced to the extremity of assisting heaven to save Joas? Would she hesitate? Passion imputes always to God anger and selfishness; it enters into the councils of God, makes him speak, urges him to act. People are sure of being in the right; they make use of God in advocating their cause, in supplementing the zeal which he does not evince.

§ 26. The account of the triumphal entry of Jesus into Jerusalem (xii. 12 and following) is conformable with the synoptics. Yet that which astonishes us here is the imperturbable appeal to the miracle of Bethany (v. 17, 18). It was on account of that miracle that the Pharisees decided on the death of Jesus; it was that miracle which made the Jerusalemites think; it was that miracle which was the cause of the triumph of Bethphage. I should like to put the whole of this to the account of an author of the year 150, who was ignorant of the real character and the artless innocence of the Galilean movement. But first let us guard against believing that innocence and conscientious illusion were likewise excluded. It is in the fugitive sensations of the soul of the woman of the East that we must here seek for analogies. Passion, ingenuousness, abandon, tenderness, perfidy, poetry and crime, frivolity and depth, sincerity and deceit, alternate in these sorts of natures, and baffle any absolute estimation. The critic ought in such circumstances to steer clear of every exclusive system. The mythical explanation is often true; but for all that the historical explanation ought not to be banished. Now look at verses xii. 20 and following, which contain an undoubted historical secret. First, it is the obscure and isolated episode of the Hellenes which is addressed to Philip. Remark the part played by this apostle; our Gospel is the only one which knows anything of it. Remark, especially, how the whole of this passage is exempt from any dogmatical or symbolical design. To say that these Greeks are reasonable beings, like Nicodemus and the Samaritan woman, is most gratuitous. The discourses which they hold (v. 23 et seq.) have no relation to them.

The aphorism in v. 25 is again met with in the synoptics; it is evidently authentic. Our author does not copy it from the synoptics. Again, even when he makes Jesus speak, the author of the fourth Gospel now and then follows a tradition.

§ 27. Verses 27 et seq. possess much importance; Jesus is troubled. He prays his Father "to deliver him from this hour." Then he resigns himself. A voice makes itself heard from heaven, or better, according to other accounts, an angel speaks to Jesus. What does this episode import? There is no doubt that it is the parallel of the agony of Gethsemane, which, to be sure, is omitted by our author at the place where it should have been found--after the Last Supper. Remark the incident of the apparition of an angel, which Luke alone knew of. There is one more feature to add to the series of those agreements between the third Gospel and the fourth, which constitute for evangelical criticism a fact of so great importance. But the existence of two versions so different from an incident which happened during the last days of Jesus, which is certainly historic, constitute a fact much more decisive still. Which merits here the preference? The fourth Gospel, in my opinion. First, the narrative of this Gospel is less dramatic, less skilfully adjusted and constructed, less beautiful, I admit. In the second place, the moment where the fourth Gospel introduces the episode in question is much more convenient. The synoptics report the scene of Gethsemane, along with other solemn circumstances, as taking place on the last evening of Jesus, in consequence of the tendency we have of accumulating our recollections upon the last hours of a beloved person. These circumstances placed thus have, moreover, more effect. But, to admit the order of the synoptics, we must suppose that Jesus knew with certainty the day on which he should die. We thus generally find the synoptics yielding oftentimes to the desire for an arrangement which shall proceed with a certain art. Art divine, whence has emerged the most beautiful popular poem that has ever been written--the Passion But undoubtedly in such a case the historical critic will always prefer the version which is least dramatic. It is this principle which makes us place Matthew after Mark, and Luke after Matthew, when the question is one of determining the historical value of a synoptical account.

§ 28. We have now reached the last evening (chapter xiii). The farewell repast is recounted, as in the synoptics, at great length. But the surprising thing is that the capital circumstance of this repast, as reported in the synoptics, is omitted. There is not a word about the establishment of the Lord's Supper, which holds such an important position in the preoccupations of our author (chap. vi.). And this is as though the narration took here a reflective turn (v. 1), as though the author insists upon the tender and mystic signification of the last feast. What does that silence mean? Here, as in the episode of Gethsemane, I see in such an omission an idea of superiority on the part of the fourth Gospel. To pretend that Jesus reserved for the Friday evening so important a ritual institution is to believe in a sort of miracle, to suppose that he was certain to die the next day. Although Jesus (it is permissible to believe) might have presentiments, we cannot, apart from the supernatural, admit such distinctness in his previsions. I hence think that it was by means of a displacement, very easy to explain, that the disciples centred all their eucharistic remembrances upon the Last Supper. Jesus on this occasion, as he had done many times before, practised the habitual Jewish rite at table, in attaching to it the mystical sense when it was convenient, and, as the last supper could be better recalled to mind than others, people fell into accord in referring to it this fundamental usage. The authority of St. Paul, which is here in accord with the synoptics, possesses no preeminence, seeing that he had not been present at the repast; it proves only that which no one can doubt, that a great part of tradition fixed the establishment of the sacred memorial on the eve of his death. This tradition answers to the generally accepted tradition that on the said evening Jesus substituted a new Eastern for the Jewish Passover; it supports another opinion of the synoptics, which is contradicted by the fourth Gospel, to wit, that Jesus made with his disciples the paschal feast, and died, consequently, on the morrow of the day when people eat the paschal lamb.

What is very remarkable is, that the fourth Gospel, in place of the eucharist, gives another rite, the washing of feet, as having been the proper institution of the last supper. Doubtless, our evangelist has for once yielded to the natural tendency of reporting on the last evening the solemn acts in the life of Jesus. The hatred of our author against Judas unmasks itself more and more, because of a strong prepossession which made him speak of this unhappy man, even when he is not directly in evidence (verses 2, 10, 11, 18). In the account of the announcement that Jesus had committed treason, the great superiority of our text again reveals itself. The same anecdote is to be found in the synoptics, but is presented in an improbable and contradictory manner. In the synoptics Jesus is represented as designating the traitor in indirect language, and yet the expressions he makes use of become known to all. Our fourth Gospel explains clearly this little misapprehension. According to it, Jesus privately confided his presentiment to a disciple who lay upon his bosom, who, in turn, communicated to Peter what Jesus had said to him. In regard to the others present, Jesus shrouds himself in mystery, and no one has any suspicion of what has passed between him and Judas. The little details of the account, the broken bread, the glimpse which verse 29 gives us of the inner life of the sect, are also characterised by justness, and when we see the author saying quite clearly, "I was there," one is inclined to think that he speaks the truth. Allegory is essentially cold and stiff. The persons in it are of brass, and are moved simultaneously. It is not so with our author. That which is striking in his narrative is its life, its realism. We perceive a passionate man, who is jealous because he loves much, and susceptible, a man who resembles the Orientals of our days. Fictitious compositions never possess this personal trait; there is something vague and awkward which always betrays their origin.

§ 29. Now follow long discourses which possess a certain beauty, but which, there can be no doubt, contain nothing traditional. These are fragments of theology and rhetoric, having no analogy to the discourses of Jesus in the synoptic Gospels, and to which we must not attribute any more historical reality than to the discourses which Plato puts into the mouth of his master at the moment of dying. Nothing must be concluded hence as to the value of the context. The discourses inserted by Sallust and Titus Livy in their histories are assuredly fictions; but are we to conclude from this that the basis of these histories is fictitious ) It is probable, moreover, that in these homilies attributed to Jesus there is one feature which is of historic value, Thus, the promise of the Holy Spirit (xiv. 16 et seq. 26; xv. 26; xvi. 7, 13), which Mark and Matthew do not give in a direct form, are found in Luke (xxiv. 49), and correspond with a statement in Acts (ii.) which must have had some reality. In any case, this idea of a spirit which Jesus will send from the bosom of his Father, when he shall have quitted the earth, is another instance of agreement with Luke (Acts i. and ii.). The idea of the Holy Spirit concerned as Mediator (Paraclete) is also found, especially in Luke (xii. 11, 12; comp. Matthew x. 20; Mark xiii. 11). The scheme of the Ascension, explained by Luke, finds its obscure germ in our author (xvi. 7).

§ 30. After the Supper our evangelist, like the synoptics, conducts Jesus to the Garden of Gethsemane (chap. xviii.). The topography of v. 1 is exact. Tõnchedron may be an inadvertence of the copyist, or, if we might say so, of the editor, of him who prepared the narrative for the public. The same error is to be found in the Septuagint (2 Sam. xv. 23). The Codex Sinaïticus bears touchedrou. The true reading touchedrou would appear strange to people who did not know Greek. I have elsewhere already explained the omission of the agony at this particular moment, an omission in which I see an argument in favour of the account of the fourth Gospel. The arrest of Jesus is also much better told. The incident of the kissing of Judas, so touching, so beautiful, but which has a legendary odour, is passed over in silence. Jesus names himself and frees himself. This is, indeed, a very useless miracle (v. 6); but the incident of Jesus requesting of them to let the disciples go away which acompanied it (v. 8) is plausible. It is quite possible that the latter may have been at first arrested with their master. Faithful to his habits of precision--whether real or apparent--our author knew the names of the two persons who were for the moment engaged in a struggle, from which resulted a slight effusion of blood.

But here follows the proof the most sensible which our author possesses on the Passion--evidence much more original than that of the other evangelists. He alone causes Jesus to be conducted to Annas or Hanan, the father-in-law of Kaïaphas. Josephus confirms the correctness of this account, and Luke seems here again to gather a sort of echo of our Gospel. Hanan had for a long time been deposed from the Pontificate; but, during the remainder of his long life, he in reality retained the power, which he exercised under the names of his son and sons-in-law, who were successively raised to the sacerdotal sovereignty. This circumstance, which the two first synoptics, very poorly informed as to matters at Jerusalem, cast no doubt upon, is a trait de lumière. How could a sectary of the second century, writing in Egypt or Asia Minor, have known this? The too oft repeated opinion that our author knew nothing of Jerusalem or of matters Jewish appears to me to be utterly destitute of foundation.

§ 32. The recital of the denials of Peter possesses the same superiority. The whole episode, in our author, is more circumstantial and better explained. The details of v. 16 contain a marvellous amount of truth. Far from seeing in them an improbability, I discover in them a mark of simplicity, resembling that of a provincial who boasts of having influence in a minister's office because he is acquainted with a doorkeeper or a domestic. Will it also be maintained that there is here some mystic allegory? A rhetorician coming a long time after the events, and composing his work from accepted texts, would not have written like that. Look at the synoptics: everything is ingeniously combined for the sake of effect. Certainly a multitude of the details of the fourth Gospel smell also of an artificial arrangement, but others seem indeed only to be there because they are true, being so many accidents and sharp angles.

§ 33. We come now to Pilate. The incident of v. 28 has all the appearance of truth. Our author is at variance with the synoptics as to the day on which Jesus died. According to him it was on the day on which the paschal Iamb was eaten, the 14th of Nisan; according to the synoptics it was the day following. The error in the synoptics might be quite naturally explained by the desire which people had to make of the last supper the paschal feast, so as to give it more solemnity and to furnish a motive for the celebration of the Jewish Passover. True, it may also be said that the fourth Gospel has placed the death on the day on which the paschal lamb was eaten, so as to inculcate the idea that Jesus himself was the veritable paschal lamb, an idea which he in one place avows (xix. 36), and which, perhaps, is to be met with in other passages (xii. 1, xix. 29). That which, however, clearly proves that the synoptics here do violence to historical reality is that they add a circumstance drawn from the ordinary ceremony of the Passover, and not certainly from a positive tradition. I refer to the singing of psalms. Certain incidents reported by the synoptics--the fact, for example, of Simon of Cyrene returning from his labours in the fields--presuppose thus that the crucifixion took place before the commencement of the sacred period. Finally, it cannot be conceived that the Jews should provoke an execution, or even that the Romans should bring about one, on a day so solemn.

§ 34. I abandon the conversations of Pilate and Jesus, composed evidently from mere conjecture, yet with an exact enough sentiment as regards the situation of the two persons. The question in v. 9 has, however, its echo in Luke, and, as usual, that insignificant detail becomes in the third Gospel wholly legendary. The topography and the Hebrew are good counterfeits. The whole scene presents great historical exactness, even though the language imputed to the personages is in the narrator's style. What concerns Barabbas, however, is, in the synoptics, more satisfactory. Our author doubtless is mistaken in making of this man a thief. The synoptics are much nearer probability in representing him to be a personage beloved by the people and arrested for causing a riot. As regards the flagellation, Mark and Matthew contain also a little shade more of information. In their account we see better that flagellation was a simple preliminary of crucifixion, ordained by common law. The author of the fourth Gospel does not seem to doubt that flagellation presupposed an irrevocable condemnation. Once more, he proceeds in perfect accord with Luke (xxiii. 16), and like the latter seeks in everything which concerns Pilate to exculpate the Roman authority and to inculpate the Jews.

§ 35. The minute details of the seamless coat furnish also an argument against our author. It might be said that his false conception of it arose from his having eagerly seized the parallelism of the passage in Psalm xxii. which he cites. We have an example of the same kind of error in Matt. xxi. 2-5. Perhaps also the seamless vestment of the high priest (Josephus, Ant. III. vii. 4) has something to do with all this. We touch now upon the greatest objection against the veracity of our author. Matthew and Mark make only the Galilean women, the inseparable companions of Jesus, assist at the crucifixion. Luke adds to those women all the people of the acquaintance of Jesus (pant es oignostoi auto), an addition which is at variance with the two first Gospels, and with what Justin tells us of the defection amongst the disciples (oi gnori moiautou pantes) after the crucifixion. At all events, in the three first Gospels, this group of the faithful kept at a distance from the cross, and did not hold converse with Jesus. Our Gospel adds three essential details. 1st. Mary, the mother of Jesus, assisted at the crucifixion. 2nd. John also assisted at it. 3rd. They all stood at the foot of the cross; Jesus conversed with them, and confided the care of his mother to his favourite disciple. This is most singular. "The mother of the sons of Zebedee," or Salome, whom Matthew and Mark place amongst the faithful women, is deprived of these honours in the recital which is alleged to have been written by her son. The attributing of the name of Mary to the sister of Mary, the mother of Jesus, is also a most singular thing. Here I am wholly with the synoptics. "That the knowledge of the touching presence of Mary near the cross, and the filial functions which Jesus entrusted to John," says M. Strauss, "should be forgotten, is that which is indeed less easy of comprehension than it is to comprehend why all this should have been invented by the circle from which the fourth Gospel emanated. Is it to be thought that it was a circle in which the Apostle John enjoyed especial veneration, the proof of which we see in the care with which our Gospel chooses him from amongst the three most esteemed confidants of Jesus, in order to make of him the one apostle well-beloved? henceforth, is it possible to find anything which puts the seal to this predilection in a more striking manner than the solemn declaration of Jesus, who, by a last act of his will, bequeaths to John his mother, as the most precious legacy, substituted him thus in his place, and made him Vicar of Christ,' without thinking whether it was natural to ask this, both in respect of Mary and of the apostle well-beloved, and whether it was possible when they were far removed from the side of Jesus at that supreme moment?"

This is very happily put. It completely proves that our author had more than one arrière pensée, that he had not the sincerity and the absolute naïvete of Matthew and Mark. But it is, at the same time, the most apparent indication of the origin of the work we are discussing. In comparing this passage with others where the privileges "of the disciple whom Jesus loved" are mentioned, there can be no doubt as to the Christian family whence this book originated. This does not prove, however, that an immediate disciple of Jesus wrote it; yet it proves that he who held the pen believed, or wished it to be believed, that he recorded the recollections of an immediate disciple of Jesus, and that his intention was to exalt the prerogative of that disciple, and show that he had been what neither James nor Peter had been--a true brother, a spiritual brother of Jesus.

In any case, this new accord which we have found between our text and the Gospel is very remarkable. The words of Luke, in fact (xxiii. 49), do not exactly exclude Mary from the foot of the cross, and the author of the Acts, who is in truth the same person as the author of the third Gospel, places Mary amongst the disciples at Jerusalem a few days after the death of Jesus. But this is of small historical value, for the author of the third Gospel and of the Acts (at least of the first chapters of the latter work) is the least authoritative traditionist of all the New Testament. Still, it establishes more and more this fact, in my eyes a very serious one, that the Johannine tradition was not an isolated accident in the primitive Church, that many traditions belonging to the school of John had become known or were common to other Christian churches, even before the compilation of the fourth Gospel, or at least independently of it. For to suppose that the author of the fourth Gospel had the Gospel of Luke under his eyes when composing his work, is what appears to me most improbable.

§ 37. Our text recovers its superiority in that which concerns the potion offered on the cross. This circumstance, with respect to which Matthew and Mark express themselves with obscurity, which in Luke is entirely transformed (xxiii. 36), finds here its true explanation. It is Jesus himself who, burning with thirst, asks for something to drink. A soldier offers him, on a sponge, a little acidulated water. This is very natural and most consistent with ancient usage. It's presented neither in derision nor to aggravate his sufferings, as the synoptics would have us believe. It is a humane action on the part of the soldier.

§ 38. Our Gospel omits the earthquake and the phenomena which the most widely circulated legend would have it believed accompanied the last supper of Jesus.

§ 39. The episode of the crurifragium (the breaking of Jesus' legs) and the lance thrust, which are peculiar to our Gospel, is certainly possible. The ancient Jewish and Roman customs, contained in v. 31, are exact. The crurifragium was indeed a Roman punishment. As to the medicine spoken of in v. 34, it is attributable to several sources. But, even though our author should give proof here of an imperfect physiology, no inference can be drawn from this. I am aware that the lance thrust may have been invented to accord with Zechariah xii. 10, comp. Apoc. i. 7. I recognise that the à priori symbolical explanation was very well adapted to the circumstance that Jesus was not subjected to the crurifragium. The author wishes to assimilate Jesus to the paschal lamb, and it suits his thesis very well indeed that the bones of Jesus were not broken. Nor was he perhaps displeased that a little hyssop should have been introduced. As for the water and the blood which flowed from his side, it is equally easy to discover their dogmatic value. Is it to be said that the author of the fourth Gospel invented these details? I can very well understand people who reason thus: Jesus, as Messiah, was to be born at Bethlehem; the writings, most improbable in other respects, which make his parents go to Bethlehem on the eve of his birth, belong to fiction. But can it also be said that it was written beforehand that not a bone of Jesus was to be broken, and that water and blood should flow from his side? Is it not admissible that such circumstances really happened, circumstances that the subtle mind of the disciples would instantly remark, and whence appeared profound providential combinations? I know of nothing more instructive in this respect than in the comparison of that which concerns the potion offered to Jesus before the crucifixion in Mark (xv. 23) and in Matthew (xxvii. 34). Mark here, as almost always, is the most original. According to his account, Jesus is offered, as was customary, an aromatic wine, to render him insensible. There is nothing Messiani about that. According to Matthew, the aromatic wine was compounded of gall and vinegar. In this manner was brought about a pretended fulfilment of the 22nd verse of Psalm lxix. Here then is one instance where we can attach to a fact a process of transformation. If we had only the narrative of Matthew, we would be authorised in believing that that circumstance was of pure invention, that it was created to obtain the realisation of a passage alleged to have reference to the Messiah. But the account of Mark indeed proves that there was in this instance an actual fact, and that it has been warped to suit the requirements of the Messianic interpretation.

§ 40. At the burial, Nicodemus, a personage peculiar to our Gospel, reappears. It must be observed that this personage plays no part in the early apostolic history. Moreover, as regards the Twelve Apostles, seven or eight of them disappeared completely after the death of Jesus. It seems that there were near Jesus groups which looked upon him in very different lights, and some of which do not figure in the history of the Church. The author of the teachings which form the basis of our Gospel has been able to recognise friends of Jesus who are not mentioned in the synoptics, who lived in a less extended world. The evangelical personnel was very different in the different Christian families. James, brother of the Lord, a man in St. Paul's eyes of the first importance, plays only a very secondary part in the eyes of the synoptics and of our author. Mary Magdalene, who, according to the four texts, played a capital part in the resurrection, is not included by St. Paul in the number of the persons to whom Jesus showed himself, and after that solemn hour she is no more heard of It was the same in the case of Babism. In the accounts which we possess of the origins of that religion, and which are in complete accord, the personnel differs quite sensibly. Each witness has observed the fact from his own point of view, and has attributed a special importance to such of the founders as were known to him.

Observe a new textual coincidence between Luke (xx3 53) and John (xix. 41).

§ 41. An important fact arises from the discussion which have just instituted. Our Gospel, disagreeing very considerably with the synoptics up to the last week of Jesus, is throughout the whole account of the Passion in general accord with them. We cannot say, however, that it has borrowed from them, for, on the contrary, it sails perfectly dear of them, it has not copied any of their expressions. If the author of the fourth Gospel had read some account of the synoptic tradition, which is very possible, it must at least be said that he did not have it before him when he wrote. What is to be concluded hence? That he had a tradition of his own, a tradition similar to that of the synoptics, although between the two we have only intrinsic reasons to guide us in forming a decision. A fictitious narrative, a sort of à priori gospel, written in the second century, would not have had that character. Like as with the apocryphas, the author has copied the synoptics, but has amplified them to suit his own tastes. The position of the Johannine writer is that of an author who was not ignorant of what had already been written on the subject he was treating, who approved many of the things which had been said, but who believed himself to be possessed of superior information, and advanced the latter without disturbing himself about others. This may be compared to what we know of the Gospel of Marcion. Marcion wrote a gospel under similar conditions to those which had been attributed to the author of the fourth Gospel. But observe the difference: Marcion had a sort of agreement or had an extract made setting forth certain views. A composition of the same description as that imputed to the author of our gospel, if that author lived in the second century and wrote with the end in view that is alleged of him, is absolutely without precedent. That is neither the eclectic method and conciliation of Tatian and of Marcion, nor the amplification pasticcio of the apocryphal Gospels, nor the wholly arbitrary reverie, without historical basis, of the Pista Sophia. To get rid of certain dogmatic difficulties, one falls into verbal historical difficulties which are destitute of meaning.

§ 42. The agreement of our Gospel with the synoptics, which strikes one in the narrative of the Passion, is hardly discernible, at least in Matthew, in that of the resurrection and what follows. But here again I think our author much more near the truth. According to it, Mary Magdalene alone goes first to the tomb; alone, she is the first messenger of the resurrection, which accords with the finale of the Gospel of Mark (xvi. 9, et seq.). On the news brought by Mary Magdalene, Peter and John go to the tomb; another most remarkable consonance, even in the expression and the little details, with Luke (xxiv. 1, 2, 12, 24) and with the finale of Mark, preserved in the manuscript L and in the margin of the Philoxenian version. The two first evangelists do not speak of a visit of the apostles to the tomb. A decisive authority gives here the advantage to the tradition of Luke and of the Johannine writer; we refer to St. Paul. According to the first epistle to the Corinthians, he writes about the year 57, and surely a good while before the Gospels of Luke and John the first apparition of the resurrected Jesus was seen by Cephas. True, this assertion of Paul coincides better with the account of Luke, who does not mention Peter, than with the account of the fourth Gospel, according to which the well-beloved apostle should have accompanied Peter. But the first chapters of the Acts constantly present Peter and John to us as inseparable companions. It is probable that at this decisive moment they were together, that they were together when they were informed of the event, and that they ran together. The finale of Mark in the manuscript L makes use of a more vague formula: oi peri ton Petrou.

The ingenuous personal characteristics which are presented here in the narrative of our author are almost sign-manuals. The determined adversaries of the authenticity of the fourth Gospel impose on themselves a difficult task in forcing themselves to see in these characteristics the artifices of a forger. The design of the author to place himself alongside or before Peter in important circumstances (i. 35, et seq.; xiii. 23, et seq.; xviii. 15, et seq.) is altogether remarkable. If one would give to it the meaning desired, one would say that the compilation of these passages could be but little posterior to the death of John. The account of the first goings and comings of Sunday morning, which are somewhat confused in the synoptics, is in our author perfectly distinct. Yes, here the tradition is original, the disjointed members of which have been arranged in the three synoptics in three different manners, but wholly inferior, in point of likelihood, to the scheme of the fourth Gospel. Remark, that at the decisive moment on Sunday morning, the disciple alleged to be the author does not attribute to himself any particular vision. A forger, writing without regard to tradition for the purpose of creating the chief of a school, would not have committed the blunder, in the midst of a rolling fire of apparitions, with which latter every tradition of these first days was full, of attributing it to a favourite disciple, just as it has been done in the case of James.

Note again a coincidence between Luke (xxiv. 4) and John (xx. 12, 13). Matthew and Mark have only an angel at this moment. Verse v. 9 is un trait de lumiere. The synoptics are here destitute of all credulity, when they pretend that Jesus had predicted his resurrection.

§ 43. The apparition which follows, in our author--we mean the one which takes place before the apostles assemble on Sunday evening--coincides well with the account of Paul. But it is with Luke that the agreements here become striking and decisive. Not only does the apparition take place on the same date in presence of the same people, but also the words pronounced by Jesus are the same; the circumstance of Jesus showing his feet and his hands is lightly transposed, but it is recognisable as a part of the other, whilst it is wanting in the two first synoptics. The Gospel of the Hebrews marches here in accord with the third and fourth Gospels. "But why," it might be said, "hold to the narrative of an eyewitness, a narrative which embraces manifest impossibilities? He who does not admit the miracle, and admits the authenticity of the fourth Gospel, is he not forced to regard as an imposture the so formal assurance of verses 30, 31?" Certainly not. St. Paul also affirms that he saw Jesus, and yet we do not reject either the authenticity of the first chapter to the Corinthians or the veracity of St. Paul.

§ 44. A peculiarity of our Gospel is that the inspiration of the Holy Spirit occurs on the very evening of the resurrection (xx. 22). Luke (Acts ii. et seq.) places this event after the ascension. It is nevertheless remarkable that the verse John xx. 22 has its parallel in Luke xxiv. 49. Only the contour of the passage in Luke is made to be undecided, so as not to contradict the account of the Acts (ii. 1 et seq.). Here again, the third and fourth Gospels communicate with one another through a kind of secret channel.

§ 45. Like all critics, I make the compilation of the fourth Gospel terminate at the end of chapter xx. Chapter xxi. is an addition, but an addition nearly contemporaneous, either by the author himself or by one of his disciples. The chapter contains the account of a new apparition of the resurrected Jesus. Here again important coincidences with the third Gospel are to be remarked (comp. John xxi. 12, 13 with Luke xxiv. 41-43), not to mention certain resemblances to the Gospel to the Hebrews.

46. Details somewhat obscure follow (15 et seq.), in which we have a more lively sensation than anywhere else of the imprint of the school of John. The perpetual preoccupation of the relations of John and Peter reappear. The aim of all this resembles a series of private letters which are only understood by him who has written them or by the initiated. The allusion to the death of Peter, the amicable and fraternal sentiment of rivalry between the two apostles, the belief, emitted with reserve, that John should not die before seeing the apparition of Jesus--all this appears sincere. The exaggeration of bad style, in v. 25, is not felt to be inconsistent in a composition so inferior, in the literary sense, to the synoptics. This verse is lacking, moreover, in the Codex Sinaïticus. Verse 24, finally, seems a signature. The words, "And we know that his witness is true," are an addition of the disciples, or rather induce the belief that the last editors utilised notes or recollections of the apostle. These protestations of veracity are found in almost similar terms in two writings which are by the same hand as our Gospel.

§ 47. So, in the account of the life beyond the tomb of Jesus, the fourth Gospel retains its superiority. This superiority is to be especially recognised in portions taken generally. In the Gospels of Luke and Mark (xvi. 9-20) the life of Jesus resurrected has the appearance of enduring only for a day. In Matthew it seems to have been short. In the Acts (chapter i.) it endures forty days. In the three synoptics and in the Acts it terminates by an adieu or by an ascension to Heaven. Matters are arranged in a less convenient form in the fourth Gospel. The life beyond the tomb has no fixed limits; it is prolonged somehow indefinitely. Elsewhere I have demonstrated the superiority of this system. It suffices for the present to remember that it responds much better to the important passage of St. Paul, 1 Cor. xv. 5-8.

What is the result of this long analysis? Firstly, that considered by itself the narrative of the material circumstances of the life of Jesus, as furnished by the fourth Gospel, is superior in point of probability to the narrative of the synoptics. Secondly, that, on the other hand, the discourses which the fourth Gospel impute to Jesus have in general no character of authenticity. Thirdly, that the author has a tradition of the life of Jesus very different from that of the synoptics, except as concerns the last days. Fourthly, that this tradition, however, was pretty well spread; for Luke, who does not belong to the school whence emerged our Gospel, has an idea more or less vague of many of the facts which were known to our author, and of which Matthew and Mark knew nothing. Fifthly, that the work is less beautiful than the synoptic Gospels, Matthew and Mark being the masterpieces of spontaneous art, Luke presenting an admirable combination of ingenuous art and of reflection, whilst the fourth Gospel presents only a series of notes, very badly arranged, in which legend and tradition, reflection and naïveté se fondent mal. Sixthly, that the author of the fourth Gospel, whoever he may be, has written to raise the authority of one of the apostles, in order to show that this apostle had played a part, in circumstances where he is not mentioned in the other narratives, in order to prove that he knew things which the other disciples knew not. Seventhly, that the author of the fourth Gospel wrote at a time when Christianity was more advanced than the synoptics, and with a more exalted idea of the divine rôle of Jesus, the figure of Jesus being with him more rugged, more heretical, like that of an Æon or a divine hypostasis who operates through his own will. Eighthly, that if the material teachings are more exact than those of the synoptics, its historic colouring is much less so, insomuch that, in order to seize the general physiognomy of Jesus, the synoptic Gospels, despite their lacunes and their errors, are still the veritable guides.

Naturally, these reasons in favour of the fourth Gospel would be singularly confirmed if it could be established that the author of this Gospel is the apostle John, son of Zebedee. But the present is a research of a different order. Our aim has been to examine the fourth Gospel by itself, independently of its author. This question of the authorship of the fourth Gospel is assuredly the most singular that there is in literary history. I know of no question of criticism in which contrary appearances are so evenly balanced and which hold the mind more completely in suspense.

It is clear at first that the author wishes to pass himself off as an ocular witness of evangelical facts (i. 14, xix. 35), and for the friend preferred by Jesus (xiii. 22 et seq., xix. 26 et seq., compared with xxi. 24). It will serve no purpose to say that chap. xxi. is an addition, since this addition is by the author himself or by his school. In two other places, moreover (i. 35 et seq., xviii. 15 et seq.), one sees clearly that the author loves to speak of himself in covered language. One of two things must be true; either the author of the fourth Gospel is a disciple of Jesus, an intimate disciple, and belonging to the oldest epoch; or else the author has employed, in order to give himself authority, an artifice which he has pursued from the commencement of the book to the end, the tendency being to make believe that he was a witness as well situated as it was possible to be to render a true account of the facts.

Who is the disciple whose authority the author thus seeks to make prevail? The title indicates it; it is "John." There is not the least reason to suppose it may have been added in opposition to the intentions of the real author. It was certainly written at the head of our Gospel at the end of the second century. On the other hand, evangelical history only presents, outside of John the Baptist, a single personage of the name of John. It is necessary then to choose between the hypotheses; either we must acknowledge John, son of Zebedee, as the author of the fourth Gospel, or regard that Gospel as an apocryphal writing composed by some individual who wished to pass it off as a work of John, son of Zebedee. The question at issue here is not in fact one of legends, the work of multitudes, for which no person is responsible. A man who, in order to give credence to that which he records, deceives the public not only in regard to his name, but also as to the value of his testimony, is not a writer of legends, he is an impostor. Such a biography as that of Francis d'Assisi, written one or two hundred years posterior to that extraordinary man, may recount shoals of miracles created by tradition, without ceasing, for all that, to be one of the most candid and most innocent men of the world. But if this biography were to say, "I was his companion, he preferred me to any other, everything I am about to tell you is true, for I have seen it," without contradicting the proper qualification, then it is quite another thing.

That fault is not, moreover, the only one which the author may have committed. We have three epistles which in like manner bear the name of John. If there is one thing in the domain of criticism which is probable, it is that the first at least of these epistles is by the same author as the fourth Gospel. One might almost denominate it as a detached chapter. The vocabulary of the two writings is identical. Now the language of the works of the New Testament is so poor in expression and so little varied that such inductions can be drawn with an almost absolute certainty. The author of this epistle, like the author of the Gospel, gives himself out as an eyewitness (1 John i. 1, et seq., iv.
14) of evangelical history. He represents himself as a person well-known, and enjoying high consideration in the Church. At first glance, it seems that the most natural hypothesis is to admit that the whole of these writings are indeed the work of John, son of Zebedee.

Let us hasten to add, nevertheless, that critics of the first order have not without grave reason rejected the authenticity of the fourth Gospel. The work is too rarely cited in the most ancient Christian literature; its authority only commences to be known much later. Nothing could less resemble than this Gospel that which might be expected from John, an old fisher on the Lake of Gennesareth. The Greek in which it is written is not in any sense the Palestinian Greek with which we are acquainted in the other books of the New Testament. The ideas, in particular, are of an entirely different order. Here we are in full Philonian and almost Gnostic metaphysics. The discourses of Jesus as they are reported by this pretended witness, this confidential friend, are false, often flat, nay impossible. In a word, the Apocalypse is also given out as the work of John, not, it is true, in the quality of Apostle, but by one who, in the churches of Asia, arrogates to himself such a preeminence, and who, with but little effort, can be identified with the Apostle John. Now, when we compare the style and the thoughts of the author of the Apocalypse with the style and the thoughts of the author of the fourth Gospel and the first Johannine epistle, we find the most striking discordance. How are we to get out of that labyrinth of singular contradictions and of inextricable difficulties?

For my part I see but one way. It is to hold that the fourth Gospel is, indeed, in a sense chataIoanoen, that it was not written by John himself, that it was for a long time esoteric and secret in one of the schools which adhered to John. To penetrate into the mystery of this school, to learn how the writing in question was put forth, is simply impossible. Can the notes or data left by the Apostle be used as a basis for the text which we have? Has a secretary, nurtured by the reading of Philo, and possessing a style of his own, given to the narratives and letters of his master a turn which without this they could never have had? Have we not here something analogous to the letters of Saint Catherine of Sienna, revised by her secretary, or to those revelations of Catherine Emmerich, of which we can say equally that they are by Catherine, and that they are by Bretano, the ideas of Catherine having traversed the style of Bretano? Have not some purely semi-Gnostics, at the close of the life of the Apostle, seized his pen, and, under the pretext of aiding him in writing his recollections and of assisting him in his correspondence, incorporated their ideas, and favourite expressions, covering themselves with his authority. Who is that Presbyteros Johannes, a sort of double of the Apostle, whose tomb is pointed out by the side of John's? Is he a different personage from the Apostle? Is he the Apostle himself whose long life was for many years the foundation of the hopes of believers? I have elsewhere touched upon these questions. I shall often return to them again. I have had but one aim in this: that in recurring so often in the "Life of Jesus" to the fourth Gospel, in order to establish the thread of my narrative, I have had strong reasons, even in the case of the said Gospel, for not holding it to be the work of the Apostle John. __________________________________________________________________

Indexes __________________________________________________________________

Index of Scripture References
Genesis
[1]33:19 [2]48:22
Exodus
[3]12:3 [4]12:6
Joshua
[5]24:32
2 Samuel
[6]15:23
Psalms
[7]22:1-31 [8]69:22
Proverbs
[9]19:17
Isaiah
[10]52:13-15 [11]53:1-12
Zechariah
[12]12:10
Matthew

[13]5:3-10 [14]6:19-34 [15]8:5 [16]10:20 [17]13:44-46 [18]14:1-36 [19]21:2-5 [20]27:34

Mark

[21]8:22 [22]8:23 [23]13:11 [24]15:23 [25]16:9 [26]16:9-20 [27]131

Luke

[28]6:24-25 [29]7:1 [30]8:45-46 [31]12:11-12 [32]14:12-14
[33]16:19-25 [34]21:1-38 [35]23:16 [36]23:36 [37]23:49
[38]23:53 [39]24:1-2 [40]24:4 [41]24:12 [42]24:24
[43]24:41-43 [44]24:49 [45]24:49

John

[46]1:1-14 [47]1:1-14 [48]1:14 [49]1:14 [50]1:28 [51]1:35
[52]1:35 [53]1:35 [54]1:35-51 [55]1:39 [56]1:43 [57]1:51
[58]2:1-12 [59]2:10 [60]2:11 [61]2:11-12 [62]2:13 [63]2:20
[64]2:23-25 [65]3:1-21 [66]3:12 [67]3:22 [68]3:22-23
[69]3:22-4:2 [70]3:24 [71]3:25 [72]3:26 [73]3:27-36 [74]4:1
[75]4:1 [76]4:1-42 [77]4:2 [78]4:2 [79]4:2 [80]4:2
[81]4:3-6 [82]4:5-6 [83]4:9 [84]4:14 [85]4:16-18
[86]4:21-23 [87]4:22 [88]4:22 [89]4:35 [90]4:43-45 [91]4:44
[92]4:46 [93]4:46-54 [94]5:1-47 [95]5:2 [96]6:1-4
[97]6:1-71 [98]6:16 [99]6:23 [100]6:60 [101]6:68
[102]6:70-71 [103]7:1-10 [104]7:11 [105]7:50 [106]7:50
[107]7:52 [108]8:1-2 [109]8:7-59 [110]9:1-41 [111]9:6
[112]9:7 [113]10:1-20 [114]10:22 [115]10:24-39 [116]10:40
[117]11:1-45 [118]11:45 [119]11:46-54 [120]11:55-56 [121]12:1
[122]12:1 [123]12:1 [124]12:1 [125]12:1-2 [126]12:6
[127]12:6 [128]12:9-11 [129]12:12 [130]12:12 [131]12:17
[132]12:17-18 [133]12:18 [134]12:20 [135]12:23 [136]12:25
[137]12:27-28 [138]13:1-38 [139]13:2 [140]13:10 [141]13:11
[142]13:18 [143]13:22 [144]13:23 [145]13:29 [146]14:16
[147]14:26 [148]15:26 [149]16:7 [150]16:7 [151]16:13
[152]17:1-26 [153]18:1 [154]18:1-40 [155]18:6 [156]18:8
[157]18:15 [158]18:15 [159]18:16 [160]18:28 [161]19:1-42
[162]19:9 [163]19:23-24 [164]19:26 [165]19:29 [166]19:31
[167]19:34 [168]19:35 [169]19:36 [170]19:36 [171]19:39
[172]19:41 [173]20:9 [174]20:12-13 [175]20:22 [176]20:22
[177]20:30-31 [178]21:1-25 [179]21:1-25 [180]21:1-25
[181]21:1-25 [182]21:12-13 [183]21:15 [184]21:21-23
[185]21:24 [186]21:24 [187]21:25

Acts

[188]1:1-4 [189]1:1-8 [190]2:1 [191]2:1-47 [192]2:1-47 [193]2:1-47

1 Corinthians
[194]15:5-8
1 John
[195]1:1
Revelation

[196]1:7 __________________________________________________________________

Index of Greek Words and Phrases

* Dogia: [197]1
* Lin: [198]1
* Martha diechonei: [199]1
* Os Enoch legei: [200]1
* Tõnchedron: [201]1
* diechonei: [202]1
* eiloos: [203]1
* lechthenta e prachthenta: [204]1
* lechtheuta e prachtheuta: [205]1
* logia: [206]1 [207]2
* oi gnori moiautou pantes: [208]1
* oi peri ton Petrou.: [209]1
* parakletos: [210]1
* pant es oignostoi auto: [211]1
* sunadelphos: [212]1
* touchedrou: [213]1
* touchedrou: [214]1
* chataIoanoen: [215]1
* Ho Presbuteros: [216]1
__________________________________________________________________

Index of Latin Words and Phrases

* Dies iræ, dies illa!: [217]1
* Est Deus in nobis.: [218]1
* In ictu oculi!: [219]1
* Scribitur ad narrandum: [220]1
* Scribitur ad probandum: [221]1
* convicium : [222]1
* crurifragium: [223]1 [224]2 [225]3
* crurifragium : [226]1 [227]2
* petitio principii: [228]1 [229]2
* quondam: [230]1
* sursum corda: [231]1
__________________________________________________________________

Index of French Words and Phrases

* Chaumont: [232]1
* Rue de Rivoli: [233]1
* arrière pensée: [234]1 [235]2 [236]3 [237]4
* belles lettres: [238]1
* depôt: [239]1
* données legendaires: [240]1
* en bloc: [241]1
* ensemble: [242]1
* finesse: [243]1
* matériel: [244]1
* mise-en-scène: [245]1 [246]2
* mélange: [247]1
* naïveté se fondent mal: [248]1
* on dit: [249]1
* par excellence: [250]1 [251]2
* personnel: [252]1 [253]2
* points d'appui: [254]1
* raison d'être: [255]1
* resumé: [256]1
* régime: [257]1
* souvenirs: [258]1
* timbre: [259]1
* trait de lumière: [260]1
* un trait de lumiere: [261]1
* universelle consolation: [262]1
* éclat: [263]1 [264]2
__________________________________________________________________

Index of Pages of the Print Edition

[265]i [266]ii [267]iii [268]iv [269]v [270]vi [271]vii
[272]viii [273]ix [274]x [275]xi [276]xii [277]xiii [278]xiv
[279]xv [280]xvi [281]xvii [282]xviii [283]xix [284]xx [285]xxi
[286]xxii [287]xxiii [288]xxiv [289]xxv [290]xxvi [291]xxvii
[292]xxviii [293]xxix [294]xxx [295]xxxi [296]xxxii [297]xxxiii
[298]xxxiv [299]xxxv [300]xxxvi [301]xxxvii [302]xxxviii
[303]xxxix [304]xl [305]xli [306]xlii [307]xliii [308]xliv
[309]xlv [310]xlvi [311]xlvii [312]xlviii [313]xlix [314]l
[315]li [316]lii [317]liii [318]liv [319]lv [320]lvi [321]1
[322]2 [323]3 [324]4 [325]5 [326]6 [327]7 [328]8 [329]9
[330]10 [331]11 [332]12 [333]13 [334]14 [335]15 [336]16 [337]17
[338]18 [339]19 [340]20 [341]21 [342]22 [343]23 [344]24 [345]25
[346]26 [347]27 [348]28 [349]29 [350]30 [351]31 [352]32 [353]33
[354]34 [355]35 [356]36 [357]37 [358]38 [359]39 [360]40 [361]41
[362]42 [363]43 [364]44 [365]45 [366]46 [367]47 [368]48 [369]49
[370]50 [371]51 [372]52 [373]53 [374]54 [375]55 [376]56 [377]57
[378]58 [379]59 [380]60 [381]61 [382]62 [383]63 [384]64 [385]65
[386]66 [387]67 [388]68 [389]69 [390]70 [391]71 [392]72 [393]73
[394]74 [395]75 [396]76 [397]77 [398]78 [399]79 [400]80 [401]81
[402]82 [403]83 [404]84 [405]85 [406]86 [407]87 [408]88 [409]89
[410]90 [411]91 [412]92 [413]93 [414]94 [415]95 [416]96 [417]97
[418]98 [419]99 [420]100 [421]101 [422]102 [423]103 [424]104
[425]105 [426]106 [427]107 [428]108 [429]109 [430]110 [431]111
[432]112 [433]113 [434]114 [435]115 [436]116 [437]117 [438]118
[439]119 [440]120 [441]121 [442]122 [443]123 [444]124 [445]125
[446]126 [447]127 [448]128 [449]129 [450]130 [451]131 [452]132
[453]133 [454]134 [455]135 [456]136 [457]137 [458]138 [459]139
[460]140 [461]141 [462]142 [463]143 [464]144 [465]145 [466]146
[467]147 [468]148 [469]149 [470]150 [471]151 [472]152 [473]153
[474]154 [475]155 [476]156 [477]157 [478]158 [479]159 [480]160
[481]161 [482]162 [483]163 [484]164 [485]165 [486]166 [487]167
[488]168 [489]169 [490]170 [491]171 [492]172 [493]173 [494]174
[495]175 [496]176 [497]177 [498]178 [499]179 [500]180 [501]181
[502]182 [503]183 [504]184 [505]185 [506]186 [507]187 [508]188
[509]189 [510]190 [511]191 [512]192 [513]193 [514]194 [515]195
[516]196 [517]197 [518]198 [519]199 [520]200 [521]201 [522]202
[523]203 [524]204 [525]205 [526]206 [527]207 [528]208 [529]209
[530]210 [531]211 [532]212 [533]213 [534]214 [535]215 [536]216
[537]217 [538]218 [539]219 [540]220 [541]221 [542]222 [543]223
[544]224 [545]225 [546]226 [547]227 [548]228 [549]229 [550]230
[551]231 [552]232 [553]233 [554]234 [555]235 [556]236 [557]237
[558]238 [559]239 [560]240 [561]241 [562]242 [563]243 [564]244
[565]245 [566]246 [567]247 [568]248 [569]249 [570]250 [571]251
[572]252 [573]253 [574]254 [575]255 [576]256 [577]257 [578]258
[579]259 [580]260 [581]261 [582]262 [583]263 [584]264 [585]265
[586]266 [587]267 [588]268 [589]269 [590]270 [591]271 [592]272
[593]273 [594]274 [595]275 [596]276 [597]277 [598]278 [599]279
[600]280 [601]281 [602]282 [603]283 [604]284 [605]285 [606]286
[607]287 [608]288 [609]289 [610]290 [611]291 [612]292 [613]293
[614]294 [615]295 [616]296 [617]297 [618]298 [619]299 [620]300
[621]301 [622]302 [623]303 [624]304 [625]305 [626]306 [627]307
[628]308 [629]309 [630]310 [631]311 [632]312 [633]313 [634]314
[635]315 [636]316 __________________________________________________________________

This document is from the Christian Classics Ethereal Library at Calvin College, http://www.ccel.org, generated on demand from ThML source.

References

1. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Gen&scrCh=33&scrV=19#xxxiii-p20.4
2. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Gen&scrCh=48&scrV=22#xxxiii-p20.5
3. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Exod&scrCh=12&scrV=3#xxxiii-p44.3
4. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Exod&scrCh=12&scrV=6#xxxiii-p44.3
5. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Josh&scrCh=24&scrV=32#xxxiii-p20.6
6. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=2Sam&scrCh=15&scrV=23#xxxiii-p51.4
7. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Ps&scrCh=22&scrV=1#xxxiii-p56.1
8. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Ps&scrCh=69&scrV=22#xxxiii-p61.10
9. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Prov&scrCh=19&scrV=17#xv-p2.3
10. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Isa&scrCh=52&scrV=13#v-p7.1
11. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Isa&scrCh=53&scrV=1#v-p7.2
12. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Zech&scrCh=12&scrV=10#xxxiii-p61.5
13. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Matt&scrCh=5&scrV=3#xiv-p2.2
14. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Matt&scrCh=6&scrV=19#xiv-p4.1
15. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Matt&scrCh=8&scrV=5#xxxiii-p22.3
16. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Matt&scrCh=10&scrV=20#xxxiii-p50.10
17. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Matt&scrCh=13&scrV=44#xiv-p7.1
18. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Matt&scrCh=14&scrV=1#iv-p15.1
19. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Matt&scrCh=21&scrV=2#xxxiii-p56.2
20. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Matt&scrCh=27&scrV=34#xxxiii-p61.9
21. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Mark&scrCh=8&scrV=22#xxxiii-p31.5
22. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Mark&scrCh=8&scrV=23#xxxiii-p31.7
23. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Mark&scrCh=13&scrV=11#xxxiii-p50.11
24. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Mark&scrCh=15&scrV=23#xxxiii-p61.8
25. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Mark&scrCh=16&scrV=9#xxxiii-p65.1
26. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Mark&scrCh=16&scrV=9#xxxiii-p72.1
27. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Mark&scrCh=131&scrV=0#iv-p15.2
28. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Luke&scrCh=6&scrV=24#xv-p2.1
29. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Luke&scrCh=7&scrV=1#xxxiii-p22.4
30. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Luke&scrCh=8&scrV=45#xxxiii-p42.1
31. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Luke&scrCh=12&scrV=11#xxxiii-p50.9
32. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Luke&scrCh=14&scrV=12#xv-p2.2
33. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Luke&scrCh=16&scrV=19#xiv-p7.2
34. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Luke&scrCh=21&scrV=1#iv-p13.1
35. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Luke&scrCh=23&scrV=16#xxxiii-p55.2
36. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Luke&scrCh=23&scrV=36#xxxiii-p59.1
37. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Luke&scrCh=23&scrV=49#xxxiii-p58.1
38. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Luke&scrCh=23&scrV=53#xxxiii-p63.1
39. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Luke&scrCh=24&scrV=1#xxxiii-p65.2
40. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Luke&scrCh=24&scrV=4#xxxiii-p67.1
41. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Luke&scrCh=24&scrV=12#xxxiii-p65.2
42. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Luke&scrCh=24&scrV=24#xxxiii-p65.2
43. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Luke&scrCh=24&scrV=41#xxxiii-p70.3
44. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Luke&scrCh=24&scrV=49#xxxiii-p50.5
45. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Luke&scrCh=24&scrV=49#xxxiii-p69.4
46. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=1&scrV=1#xxxiii-p3.1
47. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=1&scrV=1#xxxiii-p17.3
48. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=1&scrV=14#xxxiii-p3.2
49. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=1&scrV=14#xxxiii-p75.1
50. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=1&scrV=28#xxxiii-p5.1
51. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=1&scrV=35#xxxiii-p6.1
52. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=1&scrV=35#xxxiii-p66.1
53. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=1&scrV=35#xxxiii-p75.7
54. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=1&scrV=35#xxxiii-p7.1
55. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=1&scrV=39#xxxiii-p6.2
56. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=1&scrV=43#xxxiii-p24.2
57. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=1&scrV=51#xxxiii-p6.3
58. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=2&scrV=1#xxxiii-p10.1
59. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=2&scrV=10#xxxiii-p10.3
60. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=2&scrV=11#xxxiii-p10.4
61. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=2&scrV=11#xxxiii-p10.5
62. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=2&scrV=13#xxxiii-p11.1
63. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=2&scrV=20#xxxiii-p15.1
64. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=2&scrV=23#xxxiii-p16.1
65. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=3&scrV=1#xxxiii-p17.1
66. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=3&scrV=12#xxxiii-p17.2
67. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=3&scrV=22#xxxiii-p19.9
68. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=3&scrV=22#xxxiii-p18.3
69. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=3&scrV=22#xxxiii-p18.1
70. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=3&scrV=24#xxxiii-p19.1
71. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=3&scrV=25#xxxiii-p19.2
72. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=3&scrV=26#xxxiii-p19.3
73. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=3&scrV=27#xxxiii-p19.5
74. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=4&scrV=1#xxxiii-p19.4
75. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=4&scrV=1#xxxiii-p19.6
76. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=4&scrV=1#xxxiii-p20.1
77. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=4&scrV=2#xxxiii-p19.7
78. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=4&scrV=2#xxxiii-p19.8
79. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=4&scrV=2#xxxiii-p19.10
80. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=4&scrV=2#xxxiii-p20.10
81. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=4&scrV=3#xxxiii-p20.2
82. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=4&scrV=5#xxxiii-p20.3
83. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=4&scrV=9#xxxiii-p20.7
84. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=4&scrV=14#xxxiii-p77.2
85. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=4&scrV=16#xxxiii-p20.8
86. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=4&scrV=21#xxxiii-p20.12
87. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=4&scrV=22#xxxiii-p20.9
88. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=4&scrV=22#xxxiii-p20.13
89. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=4&scrV=35#xxxiii-p20.11
90. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=4&scrV=43#xxxiii-p21.1
91. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=4&scrV=44#xxxiii-p21.2
92. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=4&scrV=46#xxxiii-p22.1
93. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=4&scrV=46#xxxiii-p22.2
94. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=5&scrV=1#xxxiii-p23.1
95. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=5&scrV=2#xxxiii-p23.2
96. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=6&scrV=1#xxxiii-p24.1
97. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=6&scrV=1#xxxiii-p48.2
98. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=6&scrV=16#xxxiii-p25.1
99. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=6&scrV=23#xxxiii-p25.2
100. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=6&scrV=60#xxxiii-p26.1
101. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=6&scrV=68#xxxiii-p26.2
102. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=6&scrV=70#xxxiii-p26.2
103. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=7&scrV=1#xxxiii-p27.1
104. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=7&scrV=11#xxxiii-p28.1
105. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=7&scrV=50#xxxiii-p17.5
106. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=7&scrV=50#xxxiii-p28.2
107. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=7&scrV=52#xxxiii-p28.3
108. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=8&scrV=1#xxxiii-p29.1
109. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=8&scrV=7#xxxiii-p30.1
110. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=9&scrV=1#xxxiii-p31.1
111. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=9&scrV=6#xxxiii-p31.6
112. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=9&scrV=7#xxxiii-p31.3
113. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=10&scrV=1#xxxiii-p31.2
114. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=10&scrV=22#xxxiii-p32.1
115. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=10&scrV=24#xxxiii-p32.2
116. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=10&scrV=40#xxxiii-p32.3
117. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=11&scrV=1#xxxiii-p33.1
118. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=11&scrV=45#xxxiii-p44.9
119. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=11&scrV=46#xxxiii-p43.1
120. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=11&scrV=55#xxxiii-p43.2
121. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=12&scrV=1#xxxiii-p44.1
122. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=12&scrV=1#xxxiii-p44.2
123. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=12&scrV=1#xxxiii-p48.3
124. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=12&scrV=1#xxxiii-p54.3
125. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=12&scrV=1#xxxiii-p44.8
126. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=12&scrV=6#xxxiii-p44.5
127. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=12&scrV=6#xxxiii-p44.6
128. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=12&scrV=9#xxxiii-p44.8
129. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=12&scrV=12#xxxiii-p24.3
130. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=12&scrV=12#xxxiii-p45.1
131. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=12&scrV=17#xxxiii-p44.8
132. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=12&scrV=17#xxxiii-p45.2
133. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=12&scrV=18#xxxiii-p44.8
134. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=12&scrV=20#xxxiii-p45.3
135. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=12&scrV=23#xxxiii-p45.4
136. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=12&scrV=25#xxxiii-p46.1
137. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=12&scrV=27#xxxiii-p47.1
138. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=13&scrV=1#xxxiii-p48.1
139. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=13&scrV=2#xxxiii-p49.1
140. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=13&scrV=10#xxxiii-p49.1
141. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=13&scrV=11#xxxiii-p49.1
142. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=13&scrV=18#xxxiii-p49.1
143. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=13&scrV=22#xxxiii-p75.3
144. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=13&scrV=23#xxxiii-p66.2
145. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=13&scrV=29#xxxiii-p49.2
146. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=14&scrV=16#xxxiii-p50.1
147. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=14&scrV=26#xxxiii-p50.2
148. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=15&scrV=26#xxxiii-p50.3
149. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=16&scrV=7#xxxiii-p50.4
150. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=16&scrV=7#xxxiii-p50.12
151. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=16&scrV=13#xxxiii-p50.4
152. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=17&scrV=1#xxxiii-p2.1
153. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=18&scrV=1#xxxiii-p51.2
154. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=18&scrV=1#xxxiii-p51.1
155. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=18&scrV=6#xxxiii-p51.7
156. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=18&scrV=8#xxxiii-p51.8
157. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=18&scrV=15#xxxiii-p66.3
158. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=18&scrV=15#xxxiii-p75.8
159. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=18&scrV=16#xxxiii-p53.1
160. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=18&scrV=28#xxxiii-p54.1
161. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=19&scrV=1#xxxiii-p2.2
162. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=19&scrV=9#xxxiii-p55.1
163. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=19&scrV=23#iv-p40.2
164. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=19&scrV=26#xxxiii-p75.4
165. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=19&scrV=29#xxxiii-p54.4
166. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=19&scrV=31#xxxiii-p61.2
167. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=19&scrV=34#xxxiii-p61.4
168. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=19&scrV=35#xxxiii-p75.2
169. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=19&scrV=36#xxxiii-p44.4
170. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=19&scrV=36#xxxiii-p54.2
171. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=19&scrV=39#xxxiii-p17.4
172. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=19&scrV=41#xxxiii-p63.3
173. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=20&scrV=9#xxxiii-p67.3
174. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=20&scrV=12#xxxiii-p67.2
175. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=20&scrV=22#xxxiii-p69.1
176. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=20&scrV=22#xxxiii-p69.3
177. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=20&scrV=30#xxxiii-p68.1
178. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=21&scrV=1#iv-p27.3
179. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=21&scrV=1#xxxiii-p25.3
180. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=21&scrV=1#xxxiii-p70.1
181. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=21&scrV=1#xxxiii-p75.6
182. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=21&scrV=12#xxxiii-p70.2
183. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=21&scrV=15#xxxiii-p71.1
184. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=21&scrV=21#iv-p27.4
185. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=21&scrV=24#xxxiii-p71.3
186. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=21&scrV=24#xxxiii-p75.5
187. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=John&scrCh=21&scrV=25#xxxiii-p71.2
188. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Acts&scrCh=1&scrV=1#xxxiii-p72.2
189. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Acts&scrCh=1&scrV=1#xxxiii-p50.7
190. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Acts&scrCh=2&scrV=1#xxxiii-p69.5
191. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Acts&scrCh=2&scrV=1#xxxiii-p50.6
192. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Acts&scrCh=2&scrV=1#xxxiii-p50.8
193. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Acts&scrCh=2&scrV=1#xxxiii-p69.2
194. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=1Cor&scrCh=15&scrV=5#xxxiii-p72.3
195. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=1John&scrCh=1&scrV=1#xxxiii-p77.1
196. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3?scrBook=Rev&scrCh=1&scrV=7#xxxiii-p61.6
197. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p30.2
198. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p18.4
199. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p44.7
200. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-p7.1
201. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p51.3
202. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p36.1
203. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p31.4
204. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-p37.2
205. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-p15.3
206. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-p15.4
207. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-p37.1
208. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p56.4
209. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p65.3
210. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxii-p7.1
211. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p56.3
212. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxii-p7.2
213. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p51.5
214. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p51.6
215. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p79.1
216. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-p27.2
217. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxi-p15.1
218. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iii-p32.1
219. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxi-p16.1
220. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p27.3
221. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p27.2
222. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxiv-p3.1
223. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxx-p1.2
224. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxx-p3.1
225. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p61.7
226. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p61.1
227. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p61.3
228. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iii-p4.1
229. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iii-p7.1
230. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-p21.1
231. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xiv-p8.1
232. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxix-p2.1
233. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#vii-p7.1
234. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-p25.1
235. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p37.1
236. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p38.1
237. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p57.1
238. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xvii-p2.1
239. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p30.3
240. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p36.2
241. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p33.3
242. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p18.2
243. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p38.2
244. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#v-p5.1
245. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#v-p13.1
246. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p10.2
247. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#v-p8.1
248. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p73.1
249. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p36.3
250. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-p27.1
251. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#v-p11.1
252. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p62.1
253. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p62.2
254. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iii-p29.1
255. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#viii-p8.1
256. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#vii-p6.1
257. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxvi-p7.1
258. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xiii-p7.1
259. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p30.4
260. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p52.1
261. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p67.4
262. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xiv-p2.1
263. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-p33.1
264. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-p33.2
265. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#i-Page_i
266. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#i-Page_ii
267. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#i-Page_iii
268. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#ii-Page_iv
269. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#ii-Page_v
270. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#ii-Page_vi
271. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#ii-Page_vii
272. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#ii-Page_viii
273. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#ii-Page_ix
274. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iii-Page_x
275. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iii-Page_xi
276. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iii-Page_xii
277. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iii-Page_xiii
278. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iii-Page_xiv
279. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iii-Page_xv
280. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iii-Page_xvi
281. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iii-Page_xvii
282. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iii-Page_xviii
283. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iii-Page_xix
284. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iii-Page_xx
285. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iii-Page_xxi
286. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iii-Page_xxii
287. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iii-Page_xxiii
288. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iii-Page_xxiv
289. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iii-Page_xxv
290. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iii-Page_xxvi
291. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iii-Page_xxvii
292. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iii-Page_xxviii
293. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iii-Page_xxix
294. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iii-Page_xxx
295. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iii-Page_xxxi
296. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iii-Page_xxxii
297. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iii-Page_xxxiii
298. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-Page_xxxiv
299. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-Page_xxxv
300. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-Page_xxxvi
301. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-Page_xxxvii
302. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-Page_xxxviii
303. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-Page_xxxix
304. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-Page_xl
305. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-Page_xli
306. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-Page_xlii
307. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-Page_xliii
308. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-Page_xliv
309. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-Page_xlv
310. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-Page_xlvi
311. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-Page_xlvii
312. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-Page_xlviii
313. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-Page_xlix
314. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-Page_l
315. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-Page_li
316. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-Page_lii
317. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-Page_liii
318. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-Page_liv
319. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-Page_lv
320. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#iv-Page_lvi
321. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#v-Page_1
322. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#v-Page_2
323. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#v-Page_3
324. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#v-Page_4
325. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#v-Page_5
326. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#v-Page_6
327. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#v-Page_7
328. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#v-Page_8
329. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#v-Page_9
330. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#v-Page_10
331. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#v-Page_11
332. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#v-Page_12
333. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#v-Page_13
334. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#vi-Page_14
335. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#vi-Page_15
336. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#vi-Page_16
337. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#vi-Page_17
338. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#vi-Page_18
339. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#vii-Page_19
340. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#vii-Page_20
341. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#vii-Page_21
342. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#vii-Page_22
343. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#vii-Page_23
344. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#vii-Page_24
345. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#vii-Page_25
346. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#vii-Page_26
347. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#viii-Page_27
348. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#viii-Page_28
349. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#viii-Page_29
350. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#viii-Page_30
351. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#viii-Page_31
352. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#viii-Page_32
353. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#viii-Page_33
354. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#viii-Page_34
355. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#viii-Page_35
356. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#viii-Page_36
357. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#viii-Page_37
358. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#viii-Page_38
359. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#viii-Page_39
360. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#viii-Page_40
361. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#viii-Page_41
362. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#viii-Page_42
363. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#viii-Page_43
364. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#ix-Page_44
365. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#ix-Page_45
366. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#ix-Page_46
367. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#ix-Page_47
368. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#ix-Page_48
369. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#ix-Page_49
370. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#ix-Page_50
371. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#ix-Page_51
372. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#ix-Page_52
373. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#ix-Page_53
374. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#ix-Page_54
375. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#ix-Page_55
376. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#ix-Page_56
377. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#x-Page_57
378. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#x-Page_58
379. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#x-Page_59
380. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#x-Page_60
381. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#x-Page_61
382. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#x-Page_62
383. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#x-Page_63
384. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#x-Page_64
385. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#x-Page_65
386. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#x-Page_66
387. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xi-Page_67
388. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xi-Page_68
389. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xi-Page_69
390. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xi-Page_70
391. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xi-Page_71
392. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xi-Page_72
393. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xi-Page_73
394. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xi-Page_74
395. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xi-Page_75
396. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xi-Page_76
397. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xii-Page_77
398. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xii-Page_78
399. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xii-Page_79
400. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xii-Page_80
401. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xii-Page_81
402. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xii-Page_82
403. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xii-Page_83
404. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xii-Page_84
405. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xii-Page_85
406. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xii-Page_86
407. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xiii-Page_87
408. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xiii-Page_88
409. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xiii-Page_89
410. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xiii-Page_90
411. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xiii-Page_91
412. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xiii-Page_92
413. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xiii-Page_93
414. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xiii-Page_94
415. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xiii-Page_95
416. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xiv-Page_96
417. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xiv-Page_97
418. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xiv-Page_98
419. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xiv-Page_99
420. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xiv-Page_100
421. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xiv-Page_101
422. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xiv-Page_102
423. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xiv-Page_103
424. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xiv-Page_104
425. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xv-Page_105
426. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xv-Page_106
427. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xv-Page_107
428. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xv-Page_108
429. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xv-Page_109
430. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xv-Page_110
431. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xv-Page_111
432. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xv-Page_112
433. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xv-Page_113
434. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xv-Page_114
435. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xvi-Page_115
436. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xvi-Page_116
437. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xvi-Page_117
438. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xvi-Page_118
439. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xvi-Page_119
440. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xvi-Page_120
441. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xvii-Page_121
442. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xvii-Page_122
443. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xvii-Page_123
444. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xvii-Page_124
445. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xvii-Page_125
446. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xvii-Page_126
447. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xvii-Page_127
448. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xvii-Page_128
449. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xvii-Page_129
450. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xvii-Page_130
451. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xviii-Page_131
452. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xviii-Page_132
453. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xviii-Page_133
454. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xviii-Page_134
455. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xviii-Page_135
456. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xviii-Page_136
457. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xviii-Page_137
458. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xix-Page_138
459. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xix-Page_139
460. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xix-Page_140
461. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xix-Page_141
462. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xix-Page_142
463. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xix-Page_143
464. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xix-Page_144
465. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xix-Page_145
466. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xix-Page_146
467. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xix-Page_147
468. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xx-Page_148
469. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xx-Page_149
470. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xx-Page_150
471. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xx-Page_151
472. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xx-Page_152
473. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xx-Page_153
474. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xx-Page_154
475. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xx-Page_155
476. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xx-Page_156
477. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxi-Page_157
478. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxi-Page_158
479. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxi-Page_159
480. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxi-Page_160
481. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxi-Page_161
482. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxi-Page_162
483. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxi-Page_163
484. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxi-Page_164
485. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxi-Page_165
486. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxi-Page_166
487. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxi-Page_167
488. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxii-Page_168
489. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxii-Page_169
490. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxii-Page_170
491. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxii-Page_171
492. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxii-Page_172
493. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxii-Page_173
494. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxii-Page_174
495. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxii-Page_175
496. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxii-Page_176
497. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxii-Page_177
498. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxiii-Page_178
499. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxiii-Page_179
500. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxiii-Page_180
501. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxiii-Page_181
502. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxiii-Page_182
503. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxiii-Page_183
504. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxiii-Page_184
505. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxiii-Page_185
506. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxiv-Page_186
507. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxiv-Page_187
508. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxiv-Page_188
509. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxiv-Page_189
510. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxiv-Page_190
511. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxiv-Page_191
512. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxiv-Page_192
513. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxiv-Page_193
514. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxiv-Page_194
515. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxv-Page_195
516. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxv-Page_196
517. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxv-Page_197
518. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxv-Page_198
519. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxv-Page_199
520. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxv-Page_200
521. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxv-Page_201
522. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxv-Page_202
523. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxv-Page_203
524. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxv-Page_204
525. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxv-Page_205
526. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxvi-Page_206
527. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxvi-Page_207
528. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxvi-Page_208
529. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxvi-Page_209
530. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxvi-Page_210
531. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxvi-Page_211
532. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxvi-Page_212
533. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxvi-Page_213
534. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxvii-Page_214
535. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxvii-Page_215
536. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxvii-Page_216
537. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxvii-Page_217
538. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxvii-Page_218
539. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxvii-Page_219
540. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxvii-Page_220
541. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxvii-Page_221
542. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxvii-Page_222
543. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxvii-Page_223
544. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxvii-Page_224
545. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxvii-Page_225
546. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxvii-Page_226
547. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxviii-Page_227
548. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxviii-Page_228
549. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxviii-Page_229
550. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxviii-Page_230
551. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxviii-Page_231
552. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxviii-Page_232
553. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxviii-Page_233
554. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxviii-Page_234
555. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxviii-Page_235
556. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxviii-Page_236
557. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxviii-Page_237
558. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxviii-Page_238
559. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxviii-Page_239
560. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxix-Page_240
561. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxix-Page_241
562. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxix-Page_242
563. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxix-Page_243
564. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxix-Page_244
565. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxix-Page_245
566. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxix-Page_246
567. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxx-Page_247
568. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxx-Page_248
569. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxx-Page_249
570. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxx-Page_250
571. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxi-Page_251
572. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxi-Page_252
573. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxi-Page_253
574. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxi-Page_254
575. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxii-Page_255
576. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxii-Page_256
577. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxii-Page_257
578. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxii-Page_258
579. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxii-Page_259
580. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxii-Page_260
581. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxii-Page_261
582. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxii-Page_262
583. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxii-Page_263
584. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxii-Page_264
585. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxii-Page_265
586. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxii-Page_266
587. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxii-Page_267
588. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_268
589. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_269
590. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_270
591. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_271
592. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_272
593. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_273
594. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_274
595. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_275
596. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_276
597. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_277
598. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_278
599. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_279
600. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_280
601. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_281
602. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_282
603. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_283
604. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_284
605. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_285
606. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_286
607. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_287
608. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_288
609. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_289
610. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_290
611. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_291
612. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_292
613. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_293
614. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_294
615. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_295
616. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_296
617. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_297
618. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_298
619. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_299
620. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_300
621. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_301
622. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_302
623. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_303
624. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_304
625. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_305
626. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_306
627. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_307
628. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_308
629. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_309
630. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_310
631. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_311
632. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_312
633. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_313
634. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_314
635. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_315
636. file:///ccel/r/renan/lifeofjesus/cache/lifeofjesus.html3#xxxiii-Page_316