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Text -- Psalms 5:1-2 (NET)

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Context
Psalm 5
5:1 For the music director, to be accompanied by wind instruments; a psalm of David. Listen to what I say, Lord! Carefully consider my complaint! 5:2 Pay attention to my cry for help, my king and my God, for I am praying to you!
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · David a son of Jesse of Judah; king of Israel,son of Jesse of Judah; king of Israel


Dictionary Themes and Topics: Psalms | Prayerfulness | Prayer | PSALMS, BOOK OF | NEHILOTH | Music | MEDITATION | HOLY SPIRIT, 1 | David | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 5:1 - -- My prayer accompanied with deep thoughts and fervent affections of soul.

My prayer accompanied with deep thoughts and fervent affections of soul.

JFB: Psa 5:1 - -- Upon Nehiloth--flutes or wind instruments. The writer begs to be heard, on the ground of God's regard for His covenant-people and true worshippers as ...

Upon Nehiloth--flutes or wind instruments. The writer begs to be heard, on the ground of God's regard for His covenant-people and true worshippers as contrasted with His holy hatred to the wicked. He prays for divine guidance, on account of his watchful, malignant, and deceitful enemies; and for their destruction as being also God's enemies. At the same time he expresses his confidence that God will extend aid to His people. (Psa 5:1-12)

JFB: Psa 5:1 - -- Moanings of that half-uttered form to which deep feeling gives rise--groanings, as in Rom 8:26-27.

Moanings of that half-uttered form to which deep feeling gives rise--groanings, as in Rom 8:26-27.

JFB: Psa 5:2 - -- Incline the ear (Psa 10:17; compare Psa 61:2) --give close attention.

Incline the ear (Psa 10:17; compare Psa 61:2) --give close attention.

JFB: Psa 5:2 - -- That is, for help (Psa 61:2; Jer 8:19).

That is, for help (Psa 61:2; Jer 8:19).

JFB: Psa 5:2 - -- Thus by covenant relation interested in my cause.

Thus by covenant relation interested in my cause.

Clarke: Psa 5:1 - -- Give ear to my words - This is properly a morning hymn, as the preceding was an evening hymn. We have seen from the conclusion of the last Psalm tha...

Give ear to my words - This is properly a morning hymn, as the preceding was an evening hymn. We have seen from the conclusion of the last Psalm that David was very happy, and lay down and slept in the peace and love of his God. When he opens his eyes on the following morning, he not only remembers but feels the happiness of which he spoke; and with his first recollections he meditates on the goodness and mercy of God, and the glorious state of salvation into which he had been brought. He calls on God to give ear to his words; probably words of God’ s promises which he had been pleading.

Clarke: Psa 5:2 - -- Hearken unto the voice of my cry - We may easily find the process through which David’ s mind was now passing 1.    We have seen...

Hearken unto the voice of my cry - We may easily find the process through which David’ s mind was now passing

1.    We have seen from the preceding Psalm that he lay down in a very happy frame of mind, and that he had enjoyed profound repose

2.    As soon as he awakes in the morning, his heart, having a right direction, resumes its work

3.    He meditates on God’ s goodness; and on his own happy state, though pursued by enemies, and only safe as long as God preserved him by an almighty hand and especial providence

4.    This shows him the need he has of the continual protection of the Most High; and therefore he begins to form his meditation and the desires of his heart into words, to which he entreats the Lord to give ear

5.    As he was accustomed to have answers to his prayers, he feels the necessity of being importunate! and therefore lifts up his voice

6.    Seeing the workers of iniquity, liars, and blood-thirsty men strong to accomplish their own purposes in the destruction of the godly, he becomes greatly in earnest, and cries unto the Lord: "Hearken unto the voice of my cry.

7.    He knows that, in order to have a right answer, he must have a proper disposition of mind. He feels his subjection to the supreme authority of the Most High, and is ready to do his will and obey his laws; therefore he prays to God as his lying: "Hearken, my King and my God."I have not only taken thee for my God, to save, defend, and make me happy; but I have taken thee for my King, to govern, direct, and rule over me

8.    Knowing the necessity and success of prayer, he purposes to continue in the spirit and practice of it: "Unto thee will I pray."R. S. Jarchi gives this a pretty and pious turn: "When I have power to pray, and to ask for the things I need, then, O Lord, give ear to my words; but when I have no power to plead with thee, and fear seizes on my heart, then, O Lord, consider my meditation!"

Calvin: Psa 5:1 - -- I presume not positively to determine whether David, in this psalm, bewails the wrongs which he suffered from his enemies at some particular time, or...

I presume not positively to determine whether David, in this psalm, bewails the wrongs which he suffered from his enemies at some particular time, or whether he complains generally of the various persecutions with which, for a long time, he was harassed under Saul. Some of the Jewish commentators apply the psalm even to Absalom; because, by the bloody and deceitful man, they think Doeg and Ahithophel are pointed out. To me, however, it appears more probable, that when David, after the death of Saul, had got peaceable possession of the kingdoms he committed to writing the prayers which he had meditated in his afflictions and dangers. But to come to the words:— First, he expresses one thing in three different ways; and this repetition denotes the strength of his affection, and his long perseverance in prayer. For he was not so fond of many words as to employ different forms of expression, which had no meaning; but being deeply engaged in prayer, he represented, by these various expressions, the variety of his complaints. 66 It therefore signifies, that he prayed neither coldly nor only in few words; but that, according as the vehemence of his grief urged him, he was earnest in bewailing his calamities before God; and that since it did not immediately appear what would be their issue, he persevered in repeating the same complaints. Again, he does not expressly state what he desires to ask from God: 67 but there is a greater force in this kind of suppression, than if he had spoken distinctly. By not uttering the desires of his heart, he shows more emphatically that his inward feelings, which he brought with him before God, were such that language was insufficient to express them. Again, the word cry, which signifies a loud and sonorous utterance of the voice, serves to mark the earnestness of his desire. David did not cry out as it were into the ears of one who was deaf; but the vehemence of his grief and his inward anguish, burst forth into this cry. The verb הגה hagah, from which the noun הגיג , hagig, speech, which the prophet here uses, is derived, means both to speak distinctly, and to whisper or to mutter. But the second sense seems better suited to this passage. 68 After David has said in general, that God hears his words, he seems, immediately after, for the purpose of being more specific, to divide them into two kinds, calling the one obscure or indistinct moanings, and the other loud crying. 69 By the first he means a confused muttering, such as is described in the Song of Hezekiah, when sorrow hindered him from speaking distinctly, and making his voice to be heard. “Like a crane, or a swallow, so did I chatter; I did mourn as a dove,” (Isa 38:14.) 70 If, then, at any time we are either backward to pray, or our devout affections begin to lose their fervor, we must here seek for arguments to quicken and urge us forward. And as by calling God his King and his God, he intended to stir up himself to entertain more lively and favorable hopes with respect to the issue of his afflictions, let us learn to apply these titles to a similar use, namely, for the purpose of making ourselves more familiar with God. At the close, he testifies that he does not sullenly gnaw the bit, as unbelievers are accustomed to do; but directs his groaning to God: for they who, disregarding God, either fret inwardly or utter their complaints to men, are not worthy of being regarded by him. Some translate the last clause thus, When I pray to thee; but to me it seems rather to be the reason which David assigns for what he had said immediately before, and that his purpose is, to encourage himself to trust in God, by assuming this as a general principle that whoever call upon God in their calamities never meet with a repulse from him.

TSK: Psa 5:1 - -- Give : Psa 17:1, Psa 54:2, Psa 55:1, Psa 55:2, Psa 64:1, Psa 80:1, Psa 86:1; 1Pe 3:12; 1Jo 5:14, 1Jo 5:15 consider my : Psa 19:14; 1Sa 1:13, 1Sa 1:16 ...

TSK: Psa 5:2 - -- unto the : Psa 3:4 my King : Psa 10:16, Psa 24:7, Psa 24:8, Psa 44:4, Psa 47:6, Psa 47:7, Psa 74:12, Psa 99:1-4, Psa 145:1; Isa 33:22 unto thee : Psa ...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 5:1-12 - -- :Title Upon Nehiloth - The title of Psa 4:1-8 is, "upon Neginoth."As that refers to a musical instrument, so it is probable that this does, and ...

:Title

Upon Nehiloth - The title of Psa 4:1-8 is, "upon Neginoth."As that refers to a musical instrument, so it is probable that this does, and that the idea here is that this psalm was intended particularly for the music-master that had special charge of this instrument, or who presided over those that played on it. Perhaps the idea is that this psalm was specially designed to be accompanied with this instrument. The word here, Nehiloth - נחילות ne chı̂ylôth , plural. נחילה ne chı̂ylâh , singular - is supposed by Gesenius, Lexicon, to denote a flute, or pipe, as being "perforated,"from חלל châlal , to bore."The word occurs only in this place. Very various opinions have been entertained of its meaning. See Hengstenberg, "Com."The Latin Vulgate and the Septuagint understand it as meaning "inheritance"- the same as נחלה nachălâh , and as being somehow designed to refer to the people of God "as"a heritage. Latin Vulgate: In finem pro ca, quae hereditatem consequitur, psalmus David. So the Septuagint - ὑπὲρ τῆς κληρονομούσης huper tēs klēronomousēs . So Luther, Fur das Erbe . What was the precise idea affixed to this it is not very easy to determine. Luther explains it, "according to the title, this is the general idea of the psalm, that the author prays for the inheritance or heritage of God, desiring that the people of God may be faithful to him, and may always adhere to him."The true interpretation, however, is evidently to regard this as an instrument of music, and to consider the psalm as adapted to be sung with the instrument of music specified. Why it was adapted particularly to "that"instrument of music cannot now be determined. Horsley renders it "upon the flutes."Compare Ugolin. Thesau. Ant. Sac.; tom. xxxii. pp. 158-170.

A Psalm of David - See introduction to Psa 3:1-8.

Barnes: Psa 5:1 - -- Give ear to my words, O Lord - We naturally incline the ear toward anyone when we wish to hear distinctly what he says, and we turn away the ea...

Give ear to my words, O Lord - We naturally incline the ear toward anyone when we wish to hear distinctly what he says, and we turn away the ear when we do not. The meaning here is, David prayed that God would be attentive to or would regard his prayer. This form of the petition is, that he would attend to his "words"- to what he was about to "express"as his desire. He intended to express only what he wished to be granted.

Consider my meditation - Understand; perceive, for so the word rendered "consider"properly means. He desired that he would regard the real import of what is here called his "meditation;"that is, he wished him not merely to attend to his "words,"but to the secret and unexpressed desires of the soul. The idea seems to be that while his words would be sincere and truthful, yet they could not express "all"his meaning. There were desires of the soul which no language could convey - deep, unuttered "groanings"(compare Rom 8:26-27), which could not be uttered in language. There is a difference, however, in rendering the word translated "meditation."Most interpreters regard it as derived from הגה hâgâh , to meditate (see the notes at Psa 1:2) - and as thus denoting "thought,"or "meditation."Gesenius and some others regard it as derived from הגג hāgag , obsolete root - meaning to set on fire, to kindle; and hence, that it means here "heat,"fervour of the mind; and then, fervent cry, or prayer. See "Rosenmuiller"also in "loc."DeWette concurs with Gesenius, and supposes that it should be rendered "sigh"or complaint. Prof. Alexander renders it "thought."Horsley renders it, "my sighing,"but says he is in doubt whether it refers to an "internal desire of the mind,"in opposition to "words"in the former part of the verse, or to a "prayer uttered sotto voce , like the private prayer usually said by every person before he takes his seat in the church"- the "internal motion of the mind toward God."It is not easy to determine the true meaning, but the probability is that it refers to an internal emotion - a fervent, ardent feeling - perhaps finding partial expression in sighs Rom 8:26, but which does not find expression in words, and which words could not convey. He prayed that God would attend to the "whole"desires of the soul - whether expressed or unexpressed.

Barnes: Psa 5:2 - -- Hearken unto the voice of my cry - My cry for assistance. The word "voice"refers to the utterance of his desires, or to his "expressed"wishes i...

Hearken unto the voice of my cry - My cry for assistance. The word "voice"refers to the utterance of his desires, or to his "expressed"wishes in a time of trouble.

My King, and my God - Though he was himself a king, yet he acknowledged his subjection to God as his supreme Ruler, and looked up to Him to protect him in his dangers, and to restore him to his rights. He was, at the same time, his God - his covenant God - to whom he felt that he was permitted to come in the hour of trouble, and whose blessing he was permitted to invoke.

For unto thee will I pray - He had no one else to go to in his troubles, and he felt that he "might"approach the living God. It was his fixed purpose - his regular habit - to pray to him, and to seek his favor and friendship, and he felt that he was permitted to do so now.

Poole: Psa 5:1 - -- Nehiloth: this is no where else used in Scripture. It is generally and probably thought to be a term belonging to music, and to signify either some k...

Nehiloth: this is no where else used in Scripture. It is generally and probably thought to be a term belonging to music, and to signify either some kind of tune, or rather an instrument, and particularly a wind-instrument, as Neginoth in the title of the last Psalm signified

stringed instruments

This Psalm supposeth David to be in some great distress or trouble, either from Saul, or from Absalom, or some of their courtiers.

David earnestly beseecheth God to hear his prayer, Psa 5:1-3 ; and assureth himself of God’ s justice against his enemies, Psa 5:4-6 . Professeth his faith in God, Psa 5:7 , he prayeth him to guide his goings, Psa 5:8 . He exclaims against his enemies’ cruelty, Psa 5:9 ; and prayeth God to destroy them, Psa 5:10 , but to preserve the godly, Psa 5:11,12 .

i.e. My prayer, as the words foregoing and following show; which he calls his

meditation to note that it was not a lip prayer only, but that it proceeded from and was accompanied with the deepest thoughts and most fervent affections of his soul.

Poole: Psa 5:2 - -- It is the part and duty of a king to answer the just and humble desires of his subjects. To thee alone will I direct all my prayers, and therefore f...

It is the part and duty of a king to answer the just and humble desires of his subjects. To thee alone will I direct all my prayers, and therefore from thee alone I expect succour and relief.

Haydock: Psa 5:1 - -- A prayer to God against the iniquities of men. Their. Hebrew, "his." But it is incorrect. (Houbigant) --- St. Jerome has "their."

A prayer to God against the iniquities of men.

Their. Hebrew, "his." But it is incorrect. (Houbigant) ---

St. Jerome has "their."

Haydock: Psa 5:1 - -- For her that obtaineth the inheritance. That is, for the Church of Christ, (Challoner) and every faithful soul, which gains the victory and heaven. ...

For her that obtaineth the inheritance. That is, for the Church of Christ, (Challoner) and every faithful soul, which gains the victory and heaven. (Worthington) ---

Nechiloth, may also, (Haydock) signify musical instruments with holes, or "women dancing," on religious and joyful occasions, as they did when the ark was removed, &c., 2 Kings vi. 12., (Calmet) and Psalm lxvii. 26. ---

We may (Haydock) as well follow the Vulgate and St. Jerome. Some have supposed that David alludes to Saul, Absalom, &c. But in most of the psalms, the wicked in general are reprobated, and the sentiments of the faithful expressed. This psalm contains an excellent from of morning prayer, as an armour against all our spiritual enemies. (Berthier)

Haydock: Psa 5:2 - -- Cry. Hebrew, "meditation." (Menochius) --- The cry of the heart, (St. Chrysostom) and "the groans," which the spirit forms within us, Romans viii....

Cry. Hebrew, "meditation." (Menochius) ---

The cry of the heart, (St. Chrysostom) and "the groans," which the spirit forms within us, Romans viii. 26. God cannot reject such prayers. If he seems inattentive, it is because we ask amiss, James iv. 3. (Calmet) ---

He attends to the prayers of the Church, and of every faithful soul, (Worthington) and even exhorts sinners to come to him, that they may emerge from the abyss. (Haydock)

Gill: Psa 5:1 - -- Give ear to my words, O Lord,.... Meaning not his words in common conversation, but in prayer; the words which came out of his mouth, and were audibly...

Give ear to my words, O Lord,.... Meaning not his words in common conversation, but in prayer; the words which came out of his mouth, and were audibly expressed by him at the throne of grace, and design vocal prayer; and so stand distinguished from the meditation of his heart, sacred ejaculations, or mental prayer; see Psa 54:2; and words in prayer to God ought to be few, at least not repeated, Ecc 5:2; and these should be a man's own words, as were the psalmist's; not what were suggested by another, or written in a book before him, but what were of his own composing and putting together, under the direction of the Spirit of God; who put words into his mouth, and furnished him both with words and matter, and which he freely uttered before the Lord: and this is the "parrhesia", boldness, freedom of speech, which the Scriptures speak of, Heb 4:16; and the saints are allowed to use in prayer before God; when they may pour out their souls unto him, and freely tell him all their mind, as the psalmist now did; to which he entreats the Lord to "give ear"; not that God has a corporeal ear as man has, but he that made the ear has the power of hearing: this is an anthropopathy, and is spoken after the manner of men; such as are of kind and benevolent dispositions do not turn away, but stop and hear what a poor miserable object has to say to them, to whom they listen and return an answer; and so this phrase is expressive of the kind regard God has to the prayers of the destitute, which he does not despise but delight in; and of his bowing and inclining his ear, or of the strict and close attention he gives to them; and of the full and suitable answer he returns, in his own time and way; and is what the psalmist most earnestly entreats. He adds,

consider my meditation; the prayer he had meditated: for meditation is requisite to prayer, and should go before it; which is necessary in order to pray with the understanding; nor should men utter anything rashly and hastily before the Lord: it may design mental prayer, in distinction from vocal prayer, signified by his words before, such as that of Moses at the Red sea, and of Hannah before Eli, Exo 14:15, 1Sa 1:13. The word also signifies inward mourning, and groans; the root from whence this is derived to mourn, and is so rendered in Isa 38:14; where Hezekiah compares his prayers to the chattering of a crane and swallow, and the mourning of a dove; and are the same with the unutterable groanings with which the Spirit of God sometimes makes intercession for the saints, Rom 8:26; and which are not hid from God, Psa 38:9; but are well known to him: he understands the language of a sigh or groan; and so the words may be rendered "understand my moan" c.

Gill: Psa 5:2 - -- Hearken unto the voice of my cry,.... Which seems to intend more than groans or words, even a loud outcry, as of a person in great distress; such as t...

Hearken unto the voice of my cry,.... Which seems to intend more than groans or words, even a loud outcry, as of a person in great distress; such as the strong crying of Christ, in the days of his flesh, when on the cross, forsaken by God, deserted by his friends, and surrounded by his enemies, Heb 5:7; and such, in some measure, was the case of David. The arguments used by him, that the Lord would hearken to him, are as follow: and the first is taken from his interest in the Lord, and his relation to him,

my King and my God; the Lord was David's King in a civil sense; though David was a king over others, yet the Lord, who is the King of kings, was King over him, and he owned him to be so; he was set upon the throne by him, had his kingdom from him, and was accountable to him: and he was his King in a natural sense, the kingdom of nature and providence belonging to him, as he was his Creator, preserver, protector, and defender; and in a spiritual sense, he being delivered from the dominion of other lords, sin, Satan, and the world, and brought to a subjection to him by his Spirit and grace; and so to own him as his King and Lawgiver, as well as his Saviour. And he was his God; not in a general way, as he is the God of the spirits of all flesh living; nor merely in the peculiar way in which he was the God of the people of Israel; but in a most special manner, as being his covenant God and Father in Christ. He was his God, not only as the God of nature and providence, but as the God of all grace; who had distinguished him by special and spiritual blessings and favours; and whom David loved, believed in, and worshipped as his God. And this his interest in him, and relation to him, he uses with great pertinence and propriety, as an argument that he might be heard by him; since the Lord was his King, and he his subject; the Lord was his God, and he one of his people; the Lord was his father, and he a child of his; and therefore entreats and hopes to be heard; see Isa 63:15. His next argument is taken from his resolution to pray to him, and to continue to do so:

for unto thee will I pray; and only to thee: not to the gods of the Heathen, to idols, the works of men's hands, who can neither hear nor save: and to thee always; suggesting, that he would never leave off praying till he was heard; he would give him no rest, day nor night, until he received an answer.

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Commentary -- Verse Notes / Footnotes

NET Notes: Psa 5:1 Or “sighing.” The word occurs only here and in Ps 39:3.

Geneva Bible: Psa 5:1 "To the chief Musician upon Nehiloth, A Psalm of David." Give ear to my words, O LORD, consider my ( a ) meditation. ( a ) That is, my vehement praye...

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Commentary -- Verse Range Notes

TSK Synopsis: Psa 5:1-12 - --1 David prays, and professes his study in prayer.4 God favours not the wicked.7 David, professing his faith, prays to God to guide him;10 to destroy h...

MHCC: Psa 5:1-6 - --God is a prayer-hearing God. Such he has always been, and he is still as ready to hear prayer as ever. The most encouraging principle of prayer, and t...

Matthew Henry: Psa 5:1-6 - -- The title of this psalm has nothing in it peculiar but that it is said to be upon Nehiloth, a word nowhere else used. It is conjectured (and it is...

Keil-Delitzsch: Psa 5:1-3 - -- (Heb.: 5:2-4) The introit : Prayer to be heard. The thoughts are simple but the language is carefully chosen. אמרים is the plur . of אמ...

Constable: Psa 5:1-12 - --Psalm 5 This is another prayer of David that arose out of opposition by enemies (cf. Pss. 3, 4), as is c...

Constable: Psa 5:1-2 - --1. Prayer to be heard 5:1-3 David cried out to God to listen to his prayer that arose out of gre...

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Introduction / Outline

JFB: Psalms (Book Introduction) The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title ...

JFB: Psalms (Outline) ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two let...

TSK: Psalms (Book Introduction) The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nation...

TSK: Psalms 5 (Chapter Introduction) Overview Psa 5:1, David prays, and professes his study in prayer; Psa 5:4, God favours not the wicked; Psa 5:7, David, professing his faith, prays...

Poole: Psalms (Book Introduction) OF PSALMS THE ARGUMENT The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which b...

MHCC: Psalms (Book Introduction) David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were writ...

MHCC: Psalms 5 (Chapter Introduction) (Psa 5:1-6) God will certainly hear prayer: David gives to God the glory, and takes to himself the comfort. (Psa 5:7-12) He prayed for himself, that ...

Matthew Henry: Psalms (Book Introduction) An Exposition, with Practical Observations, of The Book of Psalms We have now before us one of the choicest and most excellent parts of all the Old Te...

Matthew Henry: Psalms 5 (Chapter Introduction) The psalm is a prayer, a solemn address to God, at a time when the psalmist was brought into distress by the malice of his enemies. Many such times...

Constable: Psalms (Book Introduction) Introduction Title The title of this book in the Hebrew Bible is Tehillim, which means...

Constable: Psalms (Outline) Outline I. Book 1: chs. 1-41 II. Book 2: chs. 42-72 III. Book 3: chs. 73...

Constable: Psalms Psalms Bibliography Allen, Ronald B. "Evidence from Psalm 89." In A Case for Premillennialism: A New Consensus,...

Haydock: Psalms (Book Introduction) THE BOOK OF PSALMS. INTRODUCTION. The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of ...

Gill: Psalms (Book Introduction) INTRODUCTION TO PSALMS The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is c...

Gill: Psalms 5 (Chapter Introduction) INTRODUCTION TO PSALM 5 To the chief Musician upon Nehiloth, a Psalm of David. This psalm, being written by David under the inspiration of the Holy...

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