DOCSLIB.ORG

Download Download

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Download Download JASR 31.3 (2018) 225-226 JASR ISSN 2047-704X (print) https://doi.org/10.1558/jasr.37832 JASR ISSN 2047-7058 (online) Book Review Richard Walsh (ed.), T&T Clark Companion to the Bible and Film. London: T&T Clark, 2018, pp. xii + 416, ISBN: 978-0-5676-6620-8 (hbk). This text provides a ‘snapshot of current biblical film studies’ (p. 6) and sits comfortably alongside Bible and Cinema: Fifty Key Films (ed. Adele Reinhartz, 2013), Bible and Cinema: An Introduction (Adele Reinhartz, 2013), The Bible in Motion: A Handbook of the Bible and its Reception in Film (ed. Rhonda Burnette-Bletsch, 2016, 2 vols), Close Encounters between Bible and Film: An Interdisciplinary Engagement (eds. Laura Copier and Caroline Vander Stichele, 2016) and numerous preceding others. Its authors are leading lights within the field who cover a wide array of themes, topics and tropes within multiple genres, countries and time-frames. Structure-wise, an introduction, three parts, and 31 well-crafted chapters are grouped as follows: ‘Part One: Contexts’; ‘Part Two: The- ories’, and ‘Part Three: Texts’, plus a ‘Filmography’ with ‘Film’, ‘Modern Author’, and ‘Scripture’ indexes. Content-wise, most chapters are excit- ing, such as Lloyd Baugh’s ‘A Revolutionary Passion Film: Giovanni Columbu’s Su Re (The King)’, Rhonda Burnette-Bletsch’s ‘American Slav- ery, Cinematic Violence, and the (Sometimes) Good Book’, Christopher Heard’s ‘In the Creator’s Image: Divine and Mundane Self-Reproduction in Science-Fiction Films’, and Adele Reinhartz’s ‘Reversing the Herme- neutical Flow: Noah’s Flood in Recent Hollywood Films’. Some chapters are too technical for lay persons (e.g., George Aichele’s ‘Deleuze on Film, and the Bible’, and Brian Britt’s ‘Frames and Borders in Deuteronomy and Films on the Palestinian-Israeli Conflict’), and others are problematic. For example, Sze-kar Wan’s Asian films that are ‘differ- ent from the biblical views’ (p. 93) borders on Christian appropriation of Japanese kami-based religion (‘Justice, Empire, and Nature: Deliver- ance, Covenant, and New Creation in East Asian Cinema’). In ‘Biograph- ical Approaches to Jesus Films: Prospects for Bible and Film’, Dwight H. Friesen’s biographical approach favoured a long-winded background over explication of his Indian Jesus film. In her ‘Rock Me Sexy Jesus?: Gender and Sexuality in Biblical Films’, Rhiannon Graybill claims © Equinox Publishing Ltd 2019. Office 415, The Workstation, 15 Paternoster Row, Sheffield S1 2BX. 226 JASR 31.3 (2018) only two central Old Testament female protagonists exist (p. 188), but ignores starring females within Samson and Delilah (1949), David and Bathsheba (1951), Solomon and Sheba (1959), Esther and the King (1960), The Story of Ruth (1960), Esther (1999) etc. She also claims: ‘we are still waiting for a queer messiah’ (p. 195), but overlooks The Garden (1990), Gay Jesus (2015) and Gay for Pray: The Erotic Adventures of Jesus Christ (2017). Puzzlingly, in his ‘Can We Try That Again?: The Fate of the Bib- lical Canon on Film’, Matthew Page’s Table 22.1 omits a contemporary Samson film (p. 278), yet Samson and Delilah (1984), Samson and Del- ilah (1996), and Samson (2018) qualify. Deborah W. Rooke identified films by release date not title in ‘“What Shall We Do with the Tainted Maiden?”: Film Treatments of the Book of Esther’ (p. 323), whilst both Tina Pippin (‘Desert Tales: Mark and Last Days in the Desert’) and Car- oline Vander Stichele (‘A Deadly Daughter?: Salome’s Cinematic After- life’) focused more upon novels than films. Production-wise, the volume is scholar-friendly, with quality printing, basic binding, 20 film figures, and some annoyances (e.g., ‘Gary Nelson’ directed The Black Hole not ‘Steven Spielberg’ [p. 394]). For monolin- guals, there are inconsistencies, especially in the index: foreign titles are confusingly listed (e.g., Un Chien Andalou (An Andalusian Dog) under ‘C’ [p. 404], Der Himmel über Berlin (Wings of Desire) under ‘H’ [p. 405], L’inconnu (The Unknown) under ‘I’ [p. 405]), whilst various alternative titles were not italicised (pp. 404–407); some foreign titles exist without English equivalents (e.g., Il vangelo secondo Matteo [p. 407] but no The Gospel According to St. Matthew); and English titles are given without their foreign equivalents (e.g., For a Few Dollars More [p. 405] but no Per qualche dollaro in più). ‘The Modern Author Index’ employs only one ini- tial (e.g., ‘DeMille, C.’ [p. 409], not ‘DeMille, C. B.’), whereas ‘Griffith, D. W.’ (p. 409) gets two, and ‘Von Trier, Lars’ (p. 411) is spelled out in full, amongst other inconsistencies. Missing but very desirable were ‘Direc- tor’ and ‘Subject’ indexes, thus forcing tedious manual searching for per- sons or topics. Overall, this companion is a must-have text, which will readily ser- vice undergraduates, postgraduates, and laypersons alike—albeit its high cost will deter many potential purchasers. Nevertheless, one looks forward to future editions that further explicate the fascinating connec- tions between film, Scripture, and modern-day methodologies. Anton Karl Kozlovic Flinders University/Deakin University © Equinox Publishing Ltd 2019.
Load more

Recommended publications
  • The Wife of Manoah, the Mother of Samson
    546 THE WIFE OF MANOAH, THE MOTHER OF SAMSON Magdel le Roux University of South Africa P O Box 392, UNISA 0003 E-mail: [email protected] (Received 21/04/2016; accepted 06/07/2016) ABSTRACT The last account of the judges is that of Samson (Judges 13–16). This account has all the elements of a blockbuster. All the indications are that Samson would be an extraordinary person. And yet, even though Samson may be regarded as some sort of hero, the story suggests that Samson was also the weakest or most ineffective of the judges. Tension is created through the juxtaposition of “ideal” and “non-ideal” bodies. An alternative ideology, as a hidden polemic, is concealed in the account. As in the case of Achsah (Judges 1:11–15) and Deborah (Judges 4–5), the nameless wife of Manoah (the mother of Samson) serves as an illustration of “countercultural rhetoric” as a hidden polemic. INTRODUCTION In the dominant cultural ideology of the Israelite tribes, ideal, whole bodies were those of male Israelite soldiers without any defects. This is the image that comes to mind when one first reads about the strong man, Samson, although in time one becomes more aware of his weaknesses than his strengths. These accounts (Judges 14–16) are full of violence and of Samson’s personal revenge, but they also describe his weakness for women. In the case of Samson, an ideal male body develops into an “unwhole body” in that an aesthetic element is added to the story: God favours Samson despite his disobedience (Chs 14–16).
    [Show full text]
  • Samson Gods Strong Man English
    Bible for Children presents SAMSON, GOD’S STRONG MAN Written by: Edward Hughes Illustrated by: Janie Forest; Alastair Paterson Adapted by: Lyn Doerksen Produced by: Bible for Children www.M1914.org ©2021 Bible for Children, Inc. License: You have the right to copy or print this story, as long as you do not sell it. Long ago, in the land of Israel, lived a man named Manoah. He and his wife had no children. One day the Angel of the LORD appeared to Mrs. Manoah. "You will have a very special baby," He said. She told her husband the wonderful news. Manoah prayed, "Oh my Lord . come to us again. Teach us what we shall do for the child." The Angel told Manoah the child must never have his hair cut, must never drink alcohol, and must never eat certain foods. God had chosen this child to be a judge. He would lead Israel. God's people certainly needed help. They left God out of their lives, and then were bullied by their enemies, the Philistines. But when they prayed, God heard. He sent this baby who would become the world's strongest man. "So the woman bore a son and called his name Samson: and the child grew, and the LORD blessed him. And the spirit of the LORD began to move upon him." Samson became very strong. One day he fought a young lion with his bare hands - and killed it! Later, Samson tasted honey from a swarm of bees which had nested in the lion's dead body.
    [Show full text]
  • I. Genealogies from Adam to David (1 : 1-9 :44)
    LESSON TWO 4-6 I. GENEALOGIES FROM ADAM TO DAVID (1 : 1-9:44) 3. THE DESCENDANTS OF THE TRIBE OF JUDAH (2:l-55,4:23) INTRODUCTION The sons of Judah were mothered by Canaanite women, however, Perez was destined to be very important in God’s plans. Several familiar names appear in chapters 4-6. The families of the Levites were to have their inheritance in the land of PaIestine . TEXT Chapter 2-1. These are the sons of Israel: Reuben, Simeon, Levi, and Judah, Issachar, and Zebulun, 2. Dan, Joseph, and Benjamin, Naphtali, Gad, and Asher. 3. The sons of Judah: Er, and Onan, and Shelah; which three were born unto him of Shua’s daughter the Canaanitess. And Er, Judah’s first-born, was wicked in the sight of Jehovah; and he slew him. 4, And Tamar his daughter-in-law bare him Perez and Zerah. All the sons of Judah were five. 5. The sons of Perez: Hezron, and Hamul. 6. And the sons of Zerah: Zimri, and Ehan, and Heman, and Calcol, and Dara; five of them in all. 7. And the sons of Carmi: Achar, the troubler of Israel, who committed a trespass in the devoted thing. 8. And the sons of Ethan: Azariah. 9. The sons also of Hezron, that were born unto him: Jerahmeel, and Ram, and Chelubai. 10. And Ram begat Amminadab, and Amminadab begat Nahshon, prince of the children of Judah: 11. and Nahshon begat Salma, and Salma begat Boaz. 12. and Boaz begat Obed, and Obed begat Jesse; 13.
    [Show full text]
  • 164 460 Malahkee Jeanba, Rastafari
    460 Malahkee Jeanba, Rastafari Nazarite Worrior Samson: A Rasta Story (Xlibris: Bloomington, 2012), 4. 461 Ibid., 6. 462 Ibid., 8. 463 Eric Hobsbawm, Bandits (New York: Pantheon Books, 1981). 464 Anand Prahlad interrogates a similar concept in Reggae Wisdom: Proverbs in Jamaican Music (Jackson: University Press of Mississippi, 2001), 73. 465 Niditch, “My Brother Esau Is a Hairy Man,” 70. 466 I recognize the historic shifts in the Nazirite vow as it is described in the Hebrew Bible. Yet, this dissertation does not contend with these changes because Rasta readers do not distinguish between the vows of Samson, Samuel, Absolom, and the vow of Numbers 6. 467 Scholar Marc Zvi Brettler discounts that the Nazirite vow serves as a unifying theme for the Samson cycle. This chapter proves the centrality of the vow in Rastafari readings of Samson. Marc Zvi Brettler, The Book of Judges (London: Routledge, 2002), 40-60. 468 Richard Runyararo Mahomva, March 25, 2013, “Rastalk: Seperation of the Dread Man from the Rasta Man,” Voice of the Ras, http://voiceoftheras.blogspot.com/2013/03/separation-of-dread-man-from-rasta- man.html. 469 White Dread, January 25, 2006 (6:36 p.m.), Jah-rastafari.com, http://www.jah- rastafari.com/forum/message- view.asp?message_group=1268&word_search=samson&SearchType=Phrase&SearchWh at=Messages&search_user=white%20dread. 470 Jeanba, Rastafari Nazarite Worrior Samson, 52. 471 Scholars debate whether or not Samson imbibes wine or fermented liquor. Because Judges does not specify, this chapter will not make a claim either way. For more on this debate, see Gregory Mobley’s The Empty Men: The Heroic Tradition of Ancient Israel (New York: Doubleday, 2005), 180.
    [Show full text]
  • Could the Story of Samson Be True Or Is It Just a Myth
    UNIVERZA V MARIBORU FILOZOFSKA FAKULTETA Oddelek za anglistiko in amerikanistiko DIPLOMSKO DELO Marija Vodopivec Maribor, 2014 UNIVERZA V MARIBORU FILOZOFSKA FAKULTETA Oddelek za anglistiko in amerikanistiko Diplomsko delo SAMSONOVA AGONIJA JOHNA MILTONA: KOMPARATIVNI PRISTOP K LIKU SAMSONU Graduation thesis MILTON’S SAMSON AGONISTES: A COMPARATIVE APPROACH TO THE CHARACTER OF SAMSON Mentor: izr. prof. dr. Michelle Gadpaille Kandidat: Marija Vodopivec Študijski program: Pedagogika in Angleški jezik s književnostjo Maribor, 2014 Lektor: Izr. Prof. Dr. Michelle Gadpaille AKNOWLEDGEMENTS I want to thank my mentor, Dr. Michelle Gadpaille for her guidance and her valuable advice during my writing. I want to thank my parents, Drago and Agata for always supporting me and encouraging me during my studies. I want to thank my sister Marta and her husband Nino for always being there for me when I needed the most. I want to thank my big brother Marko and his lovely Tea for encouraging me and believing in me. I also want to thank my dear Denis for encouraging me, making me happy and for not graduating before me. FILOZOFSKA FAKULTETA Koroška cesta 160 2000 Maribor, Slovenija www.ff.um.si IZJAVA Podpisani-a MARIJA VODOPIVEC rojen-a 31.07.1988 študent-ka Filozofske fakultete Univerze v Mariboru, smer ANGLEŠKI JEZIK S KNJIŽEVNOSTJO IN PEDAGOGIKA, izjavljam, da je diplomsko delo z naslovom SAMSONOVA AGONIJA JOHNA MILTONA: KOMPARATIVNI PRISTOP K LIKU SAMSONU / MILTON’S SAMSON AGONISTES: A COMPARATIVE APPROACH TO THE CHARACTER OF SAMSON pri mentorju-ici IZR. PROF. DR. MICHELLE GADPAILLE, avtorsko delo. V diplomskem delu so uporabljeni viri in literatura korektno navedeni; teksti niso prepisani brez navedbe avtorjev.
    [Show full text]
  • Lie Satan's Tool
    Central Pentecostal Ministries From the Pulpit... Lie Satan’s Tool Pastor Donald Shoots “But evil men and seducers shall wax worse and worse, deceiving, and being deceived.” II Timothy 3:13 “And they shall turn away their ears from the truth, and shall be turned unto fables.” II Timothy 4:4 Men are all too often deceived by a lie. Understand that a lie is the original reason for deception. If you don’t have a lie, it’s impossible to have deception. We must know Christ to know truth. He is truth and calls all people to it. Deception comes only after a lie has taken root in the hearts and minds of people. The fall of man, in the beginning, was because of a lie. Let’s not let the great initial tool of satan fade away from the story books of religion. That was the first tool of satan, a lie! Not drugs, robbery, murder, gambling or pornography. “And the serpent said unto the woman, Ye shall not surely die” (Genesis 3:4). This was not a long sentence, paragraph or book. This was not a program on Television or an hour dissertation from the perverted pulpits of time. It was one short lie, which would roll in hearts, breeding rebellion against the Holy God. One quick phrase, one subtle, carefully-worded sentence made up of five words, turned the world upside down, and because of this lie, hell will be full. One lie and men and women by the millions will enter the eternal place called hell, where the Bible says the “worm dieth not” (Mark 9:44).
    [Show full text]
  • Romanticizing Samson's Mother
    Romanticizing Samson’s Mother Romanticizing Samson’s Mother David J. Zucker, Aurora, Colorado, USA Abstract Samson’s mother is nameless in the Hebrew Bible. Little is said about her as a person. Roughly two millennia ago, in three sources of Rewritten Bibles her character is fleshed out, she becomes much more of a real figure. This article addresses specific verses pertaining to her in Judges 13 showing how they were recast in three pieces of literature from the Late Second Temple period and beyond. The three works are Josephus’ Judean Antiquities; Biblical Antiquities (Pseudo-Philo – Liber Antiquitatum Biblicarum [L.A.B.]); and the homiletic discourse, Pseudo-Philo’s “On Samson.” Key Words: Biblical Antiquities (Pseudo-Philo – Liber Antiquitatum Biblicarum [L.A.B.]); Josephus’ Judean Antiquities; Judges 13; Ms. Manoah/Eluma; Pseudo-Philo’s “On Samson.” Although anonymized in the biblical book of Judges, Samson’s mother increasingly is a person of interest in a number of writings created in the Late Second Temple period and after, i.e. the centuries around the time of the turning of the millennium two thousand years ago, about 200 BCE-200 CE and beyond. She becomes romanticized and idealized; she becomes more prominent and empowered in these works. Referring to specific verses which address her in Judges 13, this article shows how in three later texts a new picture of this woman emerges. The three sources under consideration are: Flavius Josephus’ Judean Antiquities (also known as the Antiquities of the Jews); a Pseudepigraphic work titled Biblical Antiquities (Pseudo-Philo – Liber Antiquitatum Biblicarum [L.A.B.]) and a third source, the homiletic Pseudepigraphic work, Pseudo-Philo “On Samson.” All three of these texts come under the rubric, Rewritten Bible or Rewritten Scripture.
    [Show full text]
  • The Death of Samson,” OTE 33/1 (2020): 162-174
    162 Bar, “The Death of Samson,” OTE 33/1 (2020): 162-174 The Death of Samson SHAUL BAR (UNIVERSITY OF MEMPHIS, USA) ABSTRACT This article examines the story of Samson’s death. From the time that he was captured by the Philistines until his death, the Bible describes at length the events that led to his downfall. This includes three major parts. The first Philistine event was jubilation at the temple of their god Dagon, which consists of two short rhymes which appear in poetic form. This was followed by Samson’s plea for God’s help and the destruction of the Philistine’s temple. The last part mentions Samson’s burial. Examination of the Philistine’s rhymes reveals that they ascribe Samson’s downfall to their god, which adds a religious dimension to the story. Samson was the only person whose death wish was granted. His death wish is similar to other death wishes from the ancient world. The mention of his burial and its location links the end of the story to its beginning, which is the story of his birth.* KEYWORDS: Samson, Philistines, seranim, Dagon, Fable, En-hakkore A INTRODUCTION Samson was a unique judge, unlike any other mentioned in the Book of Judges. Thus, not surprisingly, even his death was described in exceptional detail. The last part of Samson’s life is narrated in chapter 16:23–31. This section can be divided into three parts: 1) Verses 23–27 that describe the Philistine’s jubilation at Samson’s fall; 2) Verses 28–30 Samson’s revenge and his death; 3) Verse 31 the burial of Samson with a ‘formula ending’.
    [Show full text]
  • KINGDOMS Family Guide
    KINGDOMS Family Guide Welcome to IMMERSE The Bible Reading Experience Leading a family is arguably one of the most challenging tasks a person can undertake. And since families are the core unit in the church, their growth and development directly impacts the health of the communi- ties where they serve. The Immerse: Kingdoms Family Reading Guide is a resource designed to assist parents, guardians, and other family lead- ers to guide their families in the transformative Immerse experience. Planning Your Family Experience This family guide is essentially an abridged version of Immerse: King- doms. So it’s an excellent way for young readers in your family to par- ticipate in the Immerse experience without becoming overwhelmed. The readings are shorter than the readings in Immerse: Kingdoms and are always drawn from within a single day’s reading. This helps every- one in the family to stay together, whether reading from the family guide or the complete Kingdoms volume. Each daily Bible reading in the family guide is introduced by a short paragraph to orient young readers to what they are about to read. This paragraph will also help to connect the individual daily Scripture pas- sages to the big story revealed in the whole Bible. (This is an excellent tool for helping you guide your family discussions.) The family guide readings end with a feature called Thinking To- gether, created especially for young readers. These provide reflective statements and questions to help them think more deeply about the Scriptures they have read. (Thinking Together is also useful for guiding your family discussions.) The readings in the family guide are intended primarily for children i ii IMMERSE • KINGDOMS in grades 4 to 8.
    [Show full text]
  • Who Cut Samson's Hair?
    WHO CUT SAMSON’S HAIR? THE INTERPRETATION OF JUDGES 16:19A RECONSIDERED Cornelis Houtman1 1. Introduction Who cut Samson’s hair? Delilah or some man? Judges 16, the final chapter of the Samson cycle which narrates how Samson could be overpowered by the Philistines through Delilah, allows both interpretations. This does not mean, however, that both are equally plausible. As we shall see, the second interpretation is more fitting in the supposed circumstances. The relevant text for answering the question raised is found in Judg 16:19. In the Hebrew Bible it runs as follows: ותישׁנהו על־ברכיה ותקרא לאישׁ ותגלח את־שׁבע מחלפות ראשׁו By ‘literal’ translating, it can be rendered in the following way: And she (Delilah) made him (Samson) sleep upon her knees; and she called for2 the man and she cut3 the seven locks of his head.4 Or: and she had him cut the seven locks of his head.5 1 I am indebted to Rev. Jaap Faber, Kampen, the Netherlands, for correcting the English of this article at a number of points. ,means (cf. Judg 4:6, 16:18,25 and see, e.g., Exod 1:18, 7:11, 8:4 ל + קרא In this context 2 21), ‘to summon’, ‘to bring out’ (possibly by her personal handmaid [cf. Exod 2:5, Dan 13:15,17–19,36 (Vulgate)]). 3 For such a translation and translations which allow this interpretation, see, e.g., the African Die Bybel in Afrikaans (1936), the German Einheitsübersetzung der Heiligen Schrift (1980), the French La Sainte Bible (Nouvelle version Segond révisée [1989]), the Dutch De Nieuwe Bijbelvertaling (2004) and Naardense Bijbel (2004), the German Bibel in gerechter Sprache (2006).
    [Show full text]
  • Samson and Delilah” (Judges 16:1-30) January 12, 2014 John Bruce, Pastor
    Creekside Community Church Strange Tales, “Samson and Delilah” (Judges 16:1-30) January 12, 2014 John Bruce, Pastor What I appreciate most about Bob, Reg and the other Celebrate Recovery leaders is that they are Christ-centered. Celebrate Recovery isn’t a self-help plan to get people to clean up their lives and fly right. Recovery begins with acknowledging that we are all great sinners but Christ is a great Savior. No man-made program can save us from the sin that lives inside each of us – only Jesus can – which is powerfully illustrated in the passage we’ll look at this morning as we continue in the Strange Tales of the book of Judges and the story of Samson and Delilah. Samson is one of the most unlikely heroes in the Bible. He is both the strongest of men and the weakest of men; the man in whom the power of God is very evident yet one of the most resistant men to God in the Bible. He is the best equipped judge to save Israel, yet the least likely to do so because he is a self-absorbed loner. Samson’s story reminds us of the power sin has to enslave even the strongest of us and the power God has to save even the worst of us. As chapter 16 opens, Samson has judged Israel for many years. He’s killed a lot of Philistines yet the Philistines still rule Israel because Samson’s personal war with the Philistines is fueled by his desire for revenge rather than in response to God.
    [Show full text]
  • Overture to Handel's Samson & Dead Marches No. 1 and No. 2
    Connecticut College Digital Commons @ Connecticut College Historic Sheet Music Collection Greer Music Library 1880 Overture to Handel's Samson & Dead Marches No. 1 and No. 2 George Frideric Handel Follow this and additional works at: https://digitalcommons.conncoll.edu/sheetmusic Recommended Citation Handel, George Frideric, "Overture to Handel's Samson & Dead Marches No. 1 and No. 2" (1880). Historic Sheet Music Collection. 173. https://digitalcommons.conncoll.edu/sheetmusic/173 This Score is brought to you for free and open access by the Greer Music Library at Digital Commons @ Connecticut College. It has been accepted for inclusion in Historic Sheet Music Collection by an authorized administrator of Digital Commons @ Connecticut College. For more information, please contact [email protected]. The views expressed in this paper are solely those of the author. &kt~ Pla-e.1'. ;:· rueJ·.. 3 c NOVELLO'S COLLECTION OF THE FAVORITE ONGS, DUETS, TRIOS, QUARTETTS, & CHORUSESJ COMPOSED BY HANDEL_, HAYDN., & MOZART_, ,vrTH AN ACCOMPANIMENT FOR THE ORGAN OR PIANOFORTE BY J V I N C E N T N O V E L L 0. DUETS, TRIOS, QUARTETTS, AND CHORUSES. 1io Reduced Price. No. • Reduced Price. N ·,8· And the glory of the Lord (Messiah) Chorus I O 40 His body 1s buried in peace (4 Movements) 4 v. 1 o 1 i0s' Tl 1 d Reduced Price. ·r (M · I) Cl o 9 7 H 1ey oat1 1e to drink (Israel) Chorus O 9 19 And he shall puny ess1a 1 , 1orus 10 allelujah. Amen. (Judas) Chorus o 9 119 Th L l'k h (Messi h) Cl r I O 291 H II 1 e ord is my strength ( Israel) Duet s.s.
    [Show full text]