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2 Chronicles
Chapter 19

2 Chronicles 19

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¹And Jehoshaphat the king of Judah returned to his house in peace to Jerusalem.

²And Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, Shouldest thou help the wicked, and love them that hate Jehovah? for this thing wrath is upon thee from before Jehovah.

³Nevertheless there are good things found in thee, in that thou hast put away the Asheroth out of the land, and hast set thy heart to seek God.

⁴And Jehoshaphat dwelt at Jerusalem: and he went out again among the people from Beer-sheba to the hill-country of Ephraim, and brought them back unto Jehovah, the God of their fathers.

⁵And he set judges in the land throughout all the fortified cities of Judah, city by city,

⁶and said to the judges, Consider what ye do: for ye judge not for man, but for Jehovah; and he is with you in the judgment.

⁷Now therefore let the fear of Jehovah be upon you; take heed and do it: for there is no iniquity with Jehovah our God, nor respect of persons, nor taking of bribes.

⁸Moreover in Jerusalem did Jehoshaphat set of the Levites and the priests, and of the heads of the fathers’ houses of Israel, for the judgment of Jehovah, and for controversies. And they returned to Jerusalem.

⁹And he charged them, saying, Thus shall ye do in the fear of Jehovah, faithfully, and with a perfect heart.

¹⁰And whensoever any controversy shall come to you from your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes and ordinances, ye shall warn them, that they be not guilty towards Jehovah, and so wrath come upon you and upon your brethren: this do, and ye shall not be guilty.

¹¹And, behold, Amariah the chief priest is over you in all matters of Jehovah; and Zebadiah the son of Ishmael, the ruler of the house of Judah, in all the king’s matters: also the Levites shall be officers before you. Deal courageously, and Jehovah be with the good.

Adam Clarke
Jamieson-Fausset-Brown
John Gill
Keil-Delitzsch
Matthew Henry
Tyndale

Introduction

Jehoshaphat, on his return from Ramoth-gilead, is met by the prophet Jehu, and reproved, Ch2 19:1-3. He makes a farther reformation in the land, establishing courts of justice, and giving solemn and pertinent directions to the judges, Levites, etc., to do judgement and justice among the people, in the fear of God, Ch2 19:4-11.

Verse 1

Returned to his house in peace - That is, in safety, notwithstanding he had been exposed to a danger so imminent, from which only the especial mercy of God could have saved him.

Verse 2

Jehu the son of Hanani - We have met with this prophet before; see the note on Kg1 16:7. Therefore is wrath upon thee - That is, Thou deservest to be punished. And who can doubt this, who knows that he did help the ungodly, and did love them that hated Jehovah? And is not the wrath of God upon all those alliances which his people form with the ungodly, whether they be social, matrimonial, commercial, or political?

Verse 4

From Beer-sheba to Mount Ephraim - Before the separation of the ten tribes, in speaking of the extent of the land it was said, From Dan to Beer-sheba; but since that event, the kingdom of Judah was bounded on the south by Beer-sheba, and on the north by the mountains of Ephraim. This shows that Jehoshaphat had gone through all his territories to examine every thing himself, to see that judgment and justice were properly administered among the people.

Verse 6

Take heed what ye do - A very solemn and very necessary caution; judges should feel themselves in the place of God, and judge as those who know they shall be judged for their judgments.

Verse 8

And for controversies, when they returned to Jerusalem - Who were they that returned to Jerusalem? Some suppose that it means Jehoshaphat and his courtiers, who returned to Jerusalem after the expedition mentioned Ch2 19:4 : but if this were so, or if the text spoke of any person returning to Jerusalem, would not לירושלם lirushalem, To Jerusalem, and not the simple word ירושלם Yerushalem, without the preposition, be used? Learned men have supposed, with great plausibility, that the word וישבו vaiyashubu, "and they returned," should be written יושבי yoshebey, "the inhabitants," and that the words should be read, And for the controversies of the inhabitants of Jerusalem. That this was the original reading is very probable from its vestiges in the Vulgate, habitatoribus ejus, "its Inhabitants;" and in the Septuagint it is found totidem verbis, Και κρινειν τους κατοικουντας εν Ἱερουσαλημ, And to judge the inhabitants of Jerusalem. There is a clause in Ch2 34:9 where we have a similar mistake in our version: And they returned to Jerusalem, וישבו ירושלם where the false keri, or marginal note, directs it, in opposition to common sense and All the versions, to be read וישובו and they returned, which our translation has unhappily followed.

Verse 10

Between blood and blood - Cases of man-slaughter or accidental murder, or cases of consanguinity, the settlement of inheritance, family claims, etc. Between law and commandment - Whatsoever concerns the moral precepts, rites, and ceremonies, of the law, or whatsoever belongs to civil affairs.

Verse 11

Behold, Amariah - Here was a two-fold jurisdiction, ecclesiastical and civil: in the ecclesiastical court, Amariah the high-priest was supreme judge, in the civil court, Zebadiah was supreme. To assist both the Levites were a sort of counsellors. Without good and wholesome laws, no nation can be prosperous: and vain are the best laws if they be not judiciously and conscientiously administered. The things of God and the things of the King should never be confounded in the administration of justice. Amariah the priest, and Zebadiah the ruler, should ever have their distinct places of jurisdiction.

Introduction

JEHOSHAPHAT VISITS HIS KINGDOM. (Ch2 19:1-4) Jehoshaphat . . . returned to his house in peace--(See Ch2 18:16). Not long after he had resumed the ordinary functions of royalty in Jerusalem, he was one day disturbed by an unexpected and ominous visit from a prophet of the Lord [Ch2 19:2]. This was Jehu, of whose father we read in Ch2 16:7. He himself had been called to discharge the prophetic office in Israel. But probably for his bold rebuke to Baasha (Kg1 16:1), he had been driven by that arbitrary monarch within the territory of Judah, where we now find him with the privileged license of his order, taking the same religious supervision of Jehoshaphat's proceedings as he had formerly done of Baasha's. At the interview here described, he condemned, in the strongest terms, the king of Judah's imprudent and incongruous league with Ahab--God's open enemy (Kg1 22:2) --as an unholy alliance that would be conducive neither to the honor and comfort of his house nor to the best interests of his kingdom. He apprised Jehoshaphat that, on account of that grave offense, "wrath was upon him from before the Lord," a judgment that was inflicted soon after (see on 2Ch. 20:1-37). The prophet's rebuke, however, was administered in a mingled strain of severity and mildness; for he interposed "a nevertheless" (Ch2 19:3), which implied that the threatened storm would be averted, in token of the divine approval of his public efforts for the promotion of the true religion, as well as of the sincere piety of his personal character and life.

Verse 4

he went out again through the people--This means his reappointing the commissioners of public instruction (Ch2 17:7-9), perhaps with new powers and a larger staff of assistants to overtake every part of the land. The complement of teachers required for that purpose would be easily obtained because the whole tribe of Levites was now concentrated within the kingdom of Judah.

Verse 5

HIS INSTRUCTIONS TO THE JUDGES. (Ch2 19:5-7) he set judges in the land--There had been judicial courts established at an early period. But Jehoshaphat was the first king who modified these institutions according to the circumstances of the now fragmentary kingdom of Judah. He fixed local courts in each of the fortified cities, these being the provincial capitals of every district (see on Deu 16:18).

Verse 8

TO THE PRIESTS AND LEVITES. (Ch2 19:8-11) set of the Levites . . . priests, and of the chief of the fathers of Israel--A certain number of these three classes constituted a supreme court, which sat in Jerusalem to review appellate cases from the inferior courts. It consisted of two divisions: the first of which had jurisdiction in ecclesiastical matters; the second, in civil, fiscal, and criminal cases. According to others, the two divisions of the supreme court adjudicated: the one according to the law contained in the sacred books; the other according to the law of custom and equity. As in Eastern countries at the present day, the written and unwritten law are objects of separate jurisdiction. Next: 2 Chronicles Chapter 20

Introduction

INTRODUCTION TO 2 CHRONICLES 19 Jehoshaphat returning from the battle at Ramothgilead, was met by a prophet, who reproved him for helping the ungodly, Ch2 19:1, which quickened him to a greater regard for the reformation of his kingdom, Ch2 19:4, and he set judges in all the cities of Judah, and exhorted them to do justice, Ch2 19:5, and in the city of Jerusalem he appointed priests and Levites for the same purpose, and gave them a strict charge, and animated and encouraged them to perform their office faithfully, Ch2 19:8.

Verse 1

And Jehoshaphat the king of Judah returned,.... From Ramothgilead, after Ahab was slain: to his house in peace in Jerusalem; to his palace there in safety, having narrowly escaped losing his life in the battle.

Verse 2

And Jehu the son of Hanani the seer,.... The son of him that reproved Asa, for which he put him in prison, Ch2 17:7, but that did not deter this his son from reproving Jehoshaphat: went out to meet him; as he was returning: and said to King Jehoshaphat, shouldest thou help the ungodly; such an one as Ahab, an idolater, murderer, and persecutor: and love them that hate the Lord? his laws, worship, and ordinances, as he had; intimating, that he had done wrong, by entering into alliance and affinity with him, by showing him friendship, and assisting him in his war against the Syrians: therefore is wrath upon thee from before the Lord; which appeared in the war of the Ammonites and Moabites with him, related in the next chapter, and in the calamities that came upon his family, his sons being slain by Jehoram that succeeded him, and his grandsons by Jehu.

Verse 3

Nevertheless, there are good things found in thee,.... Principles of grace, righteousness, and holiness, faith, love, zeal, and other graces, true and genuine, from whence sprung many good works done by him: in that thou hast taken away the groves out of the land; cut down the groves of trees, and destroyed the idols and images in them: and hast prepared thine heart to seek God; through the grace of God his heart was disposed to serve and worship the Lord, and to seek his honour and glory.

Verse 4

And Jehoshaphat dwelt at Jerusalem,.... And went out no more to Samaria, nor concerned himself about the affairs of Israel, but attended to his own: and he went out again through the people; took a tour throughout his dominions now, in his own person, as before by his princes, with the priests and Levites: from Beersheba to Mount Ephraim; Beersheba was the southern boundary of the land of Judah, and Mount Ephraim lay to the north, and was the northern boundary of it since the division of the kingdom: and brought them back to the Lord God of their fathers; from idolatry to the pure worship of God, such who had relapsed since the first reformation, or had not been influenced by it.

Verse 5

And he set judges in the land throughout all the fenced cities of Judah, city by city,.... Inferior judges in lesser courts of judicature than that at Jerusalem, and that in every city, that judgment and justice might be executed everywhere; such were appointed by David, but had been neglected, and now restored, see Ch1 26:29. . 2 Chronicles 19:6 ch2 19:6 ch2 19:6 ch2 19:6And said to the judges, take heed what you do,.... In judgment, that they judged righteous judgment according to the law of God, without partiality and respect of persons: for ye judge not for man, but for the Lord; not for man only, but for the Lord; and not so much for man as for the Lord, whom they represented in judgment; whose law was the rule of their judgment, and whose glory their end, and to whom they were accountable: who is with you in the judgment: as to guide and direct you, so to observe how they behaved, and be a witness for or against them; the Targum is,"ye judge not before men, but before the Word of the Lord, whose Shechinah dwells with you in the affair of judgment.''

Verse 6

Wherefore now let the fear of the Lord be upon you,.... And act as having that before your eyes, and on your hearts: take heed and do it; do the commands enjoined them by him, and do judgment according to the law of God: for there is no iniquity with the Lord our God; none in his nature, nor in his law; none commanded nor approved of by him, and therefore none should be done by his representatives in judgment: nor respect of persons; whether high or low, rich or poor: nor taking of gifts; he accepts not the faces of men, nor receives bribes, nor should his judges; this is forbidden by him, Deu 16:19.

Verse 7

Moreover, in Jerusalem did Jehoshaphat set of the Levites, and of the priests, and of the chief of the fathers of Israel,.... This was the great court of judicature, consisting of princes, priests, and Levites, of ecclesiastics and political persons; for causes of both sorts were brought thither: for the judgment of the Lord; in things sacred, which related to the worship of God, and the support of it: and for controversies; of a civil kind between man and man, whether pecuniary or capital, of a more private or public kind: when they returned to Jerusalem; that is, this court was set up at Jerusalem, when Jehoshaphat, the priests, Levites, and chief men that went with him, returned thither.

Verse 8

And he charged them,.... The members of the court at Jerusalem: saying, thus shall ye do in the fear of the Lord, faithfully, and with a perfect heart; judge righteously and impartially, as men fearing God, true to the trust reposed in them, and sincere and upright in heart and actions, having nothing else in view but the glory of God, and the good of men.

Verse 9

And what cause soever shall come unto you of your brethren that dwell in their cities,.... Whether sacred or civil, that should come before them by way of appeal from, inferior courts in the country, where they could not be determined: between blood and blood; one relation and another, or with respect to shedding of blood, whether ignorantly or purposely: between law and commandment, statutes and judgments; not rightly understood, and so pleaded on both sides: ye shall even warn them that they trespass not against the Lord; the persons engaged in controversy, that they take no false oath, nor bear false testimony, and act not stubbornly against any of the laws, when explained in court unto them: and so wrath come upon you and your children; upon judges for the neglect of their duty in giving due warning, and upon the people for not taking it when given: this do, and ye shall not trespass; if the above charge in all its parts is strictly attended to.

Verse 10

And, behold, Amariah the chief priest is over you in all matters of the Lord,.... He being high priest, presided in this court in all things sacred, or which respected the worship of God; and was present to give his advice, and direct in the determination of all such matters that should come before them, according to the laws and statutes provided in such cases; though it may be he was only a common priest that was chief over them, or the president of this court: and Zebadiah the son of Ishmael, the ruler of the house of Judah; the prince of the tribe of Judah: for all the king's matters; such as related to civil government, and which were not so clearly determined by positive laws: also the Levites shall be officers before you; to execute the sentences that should be passed by them: deal courageously; fear not the faces of any, but judge righteously and faithfully: and the Lord shall be with the good; with good men that do good, to bestow all needful good upon them, to protect and defend them; the Targum is,"the Word of the Lord shall be for your help, who is good.'' Next: 2 Chronicles Chapter 20

Introduction

We have here a further account of the good reign of Jehoshaphat, I. His return in peace to Jerusalem (Ch2 19:1). II. The reproof given him for his league with Ahab, and his acting in conjunction with him (Ch2 19:2, Ch2 19:3). III. The great care he took thereupon to reform his kingdom (Ch2 19:4). IV. The instructions he gave to his judges, both those in the country towns that kept the inferior courts (Ch2 19:5-7), and those in Jerusalem that sat in the supreme judicature of the kingdom (Ch2 19:8-11).

Verse 1

Here is, I. The great favour God showed to Jehoshaphat, 1. In bringing him back in safety from his dangerous expedition with Ahab, which had like to have cost him dearly (Ch2 19:1): He returned to his house in peace. Notice is taken of this to intimate, (1.) That he fared better than he had expected. He had been in imminent peril, and yet came home in peace. Whenever we return in peace to our houses we ought to acknowledge God's providence in preserving our going out and our coming in. But, if we have been kept through more than ordinary dangers, we are in a special manner bound to be thankful. There was but a step perhaps between us and death, and yet we are alive. (2.) That he fared better than he deserved. He was out of the way of his duty, had been out upon an expedition which he could not well account for to God and his conscience, and yet he returned in peace; for God is not extreme to mark what we do amiss, nor does he withdraw his protection every time we forfeit it. (3.) That he fared better than Ahab king of Israel did, who was brought home slain. Though Jehoshaphat had said to Ahab, I am as thou art, God distinguished him; for he knows and owns the way of the righteous, but the way of the ungodly shall perish. Distinguishing mercies are very obliging. here were two kings in the field together, one taken and the other left, one brought home in blood, the other in peace. 2. In sending him a reproof for his affinity with Ahab. It is a great mercy to be made sensible of our faults, and to be told in time wherein we have erred, that we may repent and amend the error before it be too late. The prophet by whom the reproof is sent is Jehu the son of Hanani. The father was an eminent prophet in the last reign, as appeared by Asa's putting him in the stocks for his plain dealing; yet the son was not afraid to reprove another king. Paul would have his son Timothy not only discouraged, but animated by his sufferings, Ti2 3:11, Ti2 3:14. (1.) The prophet told him plainly that he had done very ill in joining with Ahab: "Shouldst thou, a godly man, help the ungodly, give them a hand of fellowship, and lend them a hand of assistance?" Or, "Shouldst thou love those that hate the Lord; wilt thou lay those in thy bosom whom God beholds afar off?" It is the black character of wicked people that they are haters of God, Rom 1:30. Idolaters are so reputed in the second commandment; and therefore it is not for those that love God to take delight in them or contract an intimacy with them. Do I not hate those, says David, that hate thee? Psa 139:21, Psa 139:11. Those whom the grace of God has dignified ought not to debase themselves. Let God's people be of God's mind. (2.) That God was displeased with him for doing this: "There is wrath upon thee from before the Lord, and thou must, by repentance, make thy peace with him, or it will be the worse for thee." He did so, and God's anger was turned away. Yet his trouble, as recorded in the next chapter, was a rebuke to him for meddling with strife that belonged not to him. If he be so fond of war, he shall have enough of it. And the great mischief which his seed after him fell into by the house of Ahab was the just punishment of his affinity with that house. (3.) Yet he took notice of that which was praiseworthy, as it is proper for us to do when we give a reproof (Ch2 19:3): "There are good things found in thee; and therefore, though God be displeased with thee, he does not, he will not, cast thee off." His abolishing idolatry with a heart fixed for God and engaged to seek him was a good thing, which God accepted and would have him go on with, notwithstanding the displeasure he had now incurred. II. The return of duty which Jehoshaphat made to God for this favour. he took the reproof well, was not wroth with the seer as his father was, but submitted. Let the righteous smite me, it shall be a kindness. See what effect the reproof had upon him. 1. He dwelt at Jerusalem (Ch2 19:4), minded his own business at home, and would not expose himself by paying any more such visits to Ahab. Rebuke a wise man, and he will be yet wiser, and will take warning, Pro 9:8, Pro 9:9. 2. To atone (as I may say) for the visit he had paid to Ahab, he made a pious profitable visitation of his own kingdom: He went out through the people in his own person from Beersheba in the south to Mount Ephriam in the north, and brought them back to the Lord God of their fathers, that is, did all he could towards recovering them. (1.) By what the prophet said he perceived that his former attempts for reformation were well pleasing to God, and therefore he revived them, and did what was then left undone. It is good when commendations thus quicken us to our duty, and when the more we are praised for doing well the more vigorous we are in well-doing. (2.) Perhaps he found that his late affinity with the idolatrous house of Ahab and kingdom of Israel had had a bad influence upon his own kingdom. Many, we may suppose, were emboldened to revolt to idolatry when they saw even their reforming king so intimate with idolaters; and therefore he thought himself doubly obliged to do all he could to restore them. If we truly repent of our sin, we shall do our utmost to repair the damage we have any way done by it to religion or the souls of others. We are particularly concerned to recover those that have fallen into sin, or been hardened in it, by our example.

Verse 5

Jehoshaphat, having done what he could to make his people good, is here providing, if possible, to keep them so by the influence of a settled magistracy. He had sent preachers among them, to instruct them (Ch2 17:7-9), and that provision did well; but now he saw it further requisite to send judges among them, to see the laws put in execution, and to be a terror to evil-doers. It is probable that there were judges up and down the country before, but either they neglected their business or the people slighted them, so that the end of the institution was not answered; and therefore it was necessary it should be new-modelled, new men employed, and a new charge given them. That is it which is here done. I. He erected inferior courts of justice in the several cities of the kingdom, Ch2 19:5. The judges of these courts were to keep the people in the worship of God, to punish the violations of the law, and to decide controversies between man and man. Here is the charge he gave them (Ch2 19:6), in which we have, 1. The means he prescribes to them for the keeping of them closely to their duty; and these are two: - (1.) Great caution and circumspection: Take heed what you do, Ch2 19:6. And again, "Take heed and do it, Ch2 19:7. Mind your business; take heed of making any mistakes; be afraid of misunderstanding any point of law, or the matter of fact." Judges, of all men, have need to be cautious, because so much depends upon the correctness of their judgment. (2.) Great piety and religion: "Let the fear of God be upon you, and that will be a restraint upon you to keep you from doing wrong (Neh 5:15; Gen 42:18) and an engagement to you to be active in doing the duty of your place." Let destruction from God be a terror to them, as Job speaks (Job 31:23), and then they will be a terror to none but evil-doers. 2. The motives he would have them consider, to engage them to faithfulness. These are three, all taken from God: - (1.) That from him they had their commission; his ministers they were. The powers that be are ordained by him and for him: "You judge not for man, but for the Lord; your business is to glorify him, and serve the interests of his kingdom among men." (2.) That his eye was upon them: "He is with you in the judgment, to take notice what you do and call you to an account if you do amiss." (3.) That he is the great example of justice to all magistrates: There is no iniquity with him, no bribery, nor respect of persons. Magistrates are called gods, and therefore must endeavour to resemble him. II. He erected a supreme court at Jerusalem, which was advised with, and appealed to, in all the difficult causes that occurred in the inferior courts, and which gave judgment upon demurrers (to speak in the language of our own law), special verdicts, and writs of error. This court sat in Jerusalem; for there were set the thrones of judgment: there they would be under the inspection of the king himself. Observe, 1. The causes cognizable in this court; and they were of two kinds, as with us: - (1.) Pleas of the crown, called here the judgment of the Lord, because the law of God was the law of the realm. All criminals were charged with the breach of some part of his law and were said to offend against his peace, his crown and dignity. (2.) Common pleas, between party and party, called here controversies (Ch2 19:8) and causes of their brethren (Ch2 19:10), differences between blood and blood (this refers to Deu 17:8), between the blood of the person slain and the blood of the man-slayer. Since the revolt of the ten tribes all the cities of refuge, except Hebron, belonged to the kingdom of Israel; and therefore, we may suppose, the courts of the temple, or the horns of the altar, were chiefly used as sanctuaries in that case, and hence the trial of homicides was reserved for the court at Jerusalem. If the inferior judges did not agree about the sense of any law or commandment, any statute or judgment, this court must determine the controversy. 2. The judges of this court were some of the Levites and priests that were most learned in the law, eminent for wisdom, and of approved integrity, and some of the chief of the fathers of Israel, peers of the realm, as I may call them, or persons of age and experience, that had been men of business, who would be the most competent judges of matters of fact, as the priests and Levites were of the sense of the law. 3. The two chiefs, or presidents, of this court. Amariah, the high priest, was to preside in ecclesiastical causes, to direct the court and be the mouth of it, or perhaps to be last consulted in cases which the judges themselves doubted of. Zebadiah, the prime-minister of that state, was to preside in all civil causes, Ch2 19:11. Thus there are diversities of gifts and operations, but all from the same Spirit, and for the good of the body. Some best understand the matters of the Lord, others the king's matters; neither can say to the other, I have no need of thee, for God's Israel has need of both; and, as every one has received the gift, so let him minister the same. Blessed be God both for magistrates and ministers, scribes and statesmen, men of books and men of business. 4. The inferior officers of the court. "Some of the Levites (such as had not abilities to qualify them for judges) shall be officers before you," Ch2 19:11. They were to bring causes into the court, and to see the sentence of the judges executed. And these hands and feet were as necessary in their places as the eyes and heads (the judges) in theirs. 5. The charge which the king gave them. (1.) They must see to it that they acted from a good principle; they must do all in the fear of the Lord, setting him always before them, and then they would act faithfully, conscientiously, and with a perfect upright heart, Ch2 19:9. (2.) They must make it their great and constant care to prevent sin, to warn the people that they trespass not against the Lord, inspire them with a dread of sin, not only as hurtful to themselves and the public peace, but as an offence to God, and that which would bring wrath upon the people if they committed it and upon the magistrates if they did not punish it. "This do, and you shall not trespass;" this implies that those who have power in their hands contract the guilt of sin themselves if they do not use their power for the preventing and restraining of sin in others. "You trespass if you do not keep them from trespassing." (3.) They must act with resolution. "Deal courageously, and fear not the face of man; be bold and daring in the discharge of your duty, and, whoever is against you, God will protect you: The Lord shall be with the good." Wherever he finds a good man, a good magistrate, he will be found a good God.

A Study in Hebrews 13 - Part 2

Jehoshaphat - "Faith Cometh by Hearing"

Jehoshaphat's Revival

The Lord Stirred Up the Spirit of Cyrus.

Faithful in Ordinary Things

Shouldest Thou Help the Ungodly, and Love Them

Jehoshaphat's Reform

Some Queries and Considerations Proposed to the Cavaliers

Prayer - 2 Peter 1:2, 3

Introduction

Verse 1

Verse 2

Verse 4

Verse 6

Verse 8

Verse 10

Verse 11

Introduction

Verse 4

Verse 5

Verse 8

Introduction

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Introduction

Introduction

Verse 1

Verse 5

Verse 1

Verse 4