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Interpreters One Volume Commentary Index
Provides commentaries on each book of the old and new testaments as well as maps and an index of Scripture references
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First published January 1, 1977
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August 8, 2020
My Year Reading the Bible, Part 1
What will follow is two reviews. One is of The Complete Parallel Bible from Oxford University provides four of the best modern English translations of the bible today. Any careful reading and consideration of the bible reveals the need to move beyond the King James Version. These four represent the best of divergent religious traditions. For the careful reader, the bible is interesting in what it says, doesn't say, as well as for the very many contradictions that were left in place on purpose and for a purpose. It’s also interesting to read it for what many people think it says that it doesn’t. To read the confusing passages side by side by side is helpful.
Since nobody should attempt to read this text without some much needed context, I also review The Interpreters One Volume Commentary on the Bible which employs 70 excellent scholarly contributors from a variety of religious backgrounds. I begin with the Old Testament. I’ll follow with a review of the New Testament in a few months.
The old testament begins by documenting a several thousand year history of several of the greatest technological revolutions that have been developed by or maybe, confronted humans. One of them is the language along with the written documentation of history, and the other is of the genus Homo beginning as nomadic tribes of hunter gatherers that came to farm a patch of land and tried to stay there. The settling onto and the claiming of patches of land where we might farm and/or ranch created a struggle with those who remain landless. Today this circumstance still faces us to a varying degrees. The struggle of individualism/tribalism verses communitarianism is still with us today. The struggle to understand written text and its context; migration and emigration are still major issues for today’s world.
The Bible gets off to a great start. Genesis begins by noting the central dilemma of the human condition: When we are born into a world existing prior to and independent of our selves. Yet we are dependent upon the existing world in order to survive. Although there exists a much greater reality beyond our view, our own needs, desires and narrow viewpoints make any greater reality take a back seat. And when we think about it and try to express its value, we may have to admit it’s ultimately unknowable regardless of its value. So our perspectives forever pit us against each other; we know that some things are good and true while we reject other views/ideas as evil and false. And the great revolution of language is also trapped within this human failing. We ignore the value of infinite because we need definite terms in order to speak and be understood. Definition is easy because we see so distinctly; we define so definitely. Yet all of this is tends to minimize the elephant in the room we may call infinite reality. We are damned due to our inability to move beyond our mindsets rather than accepting and finding ground with the greater reality we all share in common. The very idea of infinity (and perhaps what some of us call God represents this greater reality) warns us of our inherent narrow mindsets yet, to our peril, we constantly devalue views beyond our own selves or tribes. Our tendency toward independence often tend toward ignorance of other views while removing us from Eden and all the while separating us from God's reality.
Families and larger clans have been putting down roots adjacent to though separate from other landholders. Internal struggle also ensues. As if our personal separation from God/greater reality isn't bad enough, enter Cain and Able to demonstrate our ignorant struggle within family, social and civil relations. We value our points of view at the expense of other people and the environment in which we live and depend. None of us is born independent; all of us are dependent for many years in order to survive. Then a prolonged drought hits these peoples and forces many landholders back on the road again. During a time of prolonged famine, many of the people who come to be known as the Israelites had to migrate to Egypt. (Note: Israel was a people not a place.) Many of them had to sell themselves into slavery in order to stay in Egypt. If they didn’t they would be unwelcome immigrants that were expelled. Egypt, meanwhile, had developed the technology and spent the resources to divert and store water in order to protect their crops during periods of drought. Many of these stories are from 3 main perspectives: the northern, southern regions and a priestly perspective. As the book progresses the divisions increase and become more bitter, self-serving and most often result in confusion.
With Exodus comes their migration/escape from Egypt. Much of this migration was enabled due to their value of cultural unity and some attempts at ritual morality based upon this unity. Unfortunately it's merely a unity of a “chosen people” instead of a broader unity. Newly landless people travel around coming upon other land holding peoples. The issue of ownership (or at least stewardship) of property comes to be addressed when God reminds the Israelites that God is landlord; people are tenants responsible for the land. Since we now have many people living side by side each other on parcels of land, this sort of farming and ranching creates a sort of civilization that prompts the first version of the ten commandments.
Leviticus follows Exodus as the book of the Levites. This is a priest's handbook.
Numbers follows Leviticus with genealogies and reminds us how to treat migrating aliens within “our” land because the Israelites were once aliens and alienated themselves.
Deuteronomy follows with a change in tone. God now sounds jealous and vengeful while promising jihad (holy war) in order to lead the way for his holier than thou people to kill all the men, women and children of other cultures who worship other gods. Luckily this isn't the only message but it sets the tone for a number of books that follow.
Joshua is written in the same vein as Deuteronomy and if not by the same author, at least playing the part of a Deuteronomist. Joshua puts a human face on the jealous and vengeful God by marching with the troops who actually killed all the men, women and children of the other cultures and areas he invaded.
Enter the Judges; another book written in the Deuteronomist vein. But the history of judges was partially a struggle to protect the most vulnerable: the poor minority so as to provide sanctuary and equal protection under the law. It is the struggle immemorial of local government vs larger centralized government. Yet just like today, many who disfavor the national government will likely prefer it when it comes to needed military action, or when national strength can be leveraged as majoritarian interests by states to serve selfish interests at the expense of the minority. The constant struggle, and our hypocrisy about it never ends. As with the bible so far, Judges is a descriptive account of the great upheaval that was the struggle between the hunter gather and the land holding farmers that went on for centuries as did the struggle between the rule of kings or judges. In many ways these conflicts are just as real today as they were then. But today we don't notice it or we are confused about it.
The book of Ruth is a breath of fresh air. A short story written by a man about a woman who is a gentile (Moabite) and an outsider. Within Judges we find a story about some good men in a sinful city. On the heels of this story we have a story about Ruth and her female Jewish friend. The Jewish friend work behind the scenes within this male world to make this world work for her friend. A great story about how love could change their world at least.
1st Samuel features great hero stories more for an unblemished and upcoming David than Samuel.
A large part of these stories are anti hero stories about King Saul. Like much of the Bible so far, there is an uncommented upon tension between fate and free will; between the tension of an ephodic means of prophecy and the sin of divination. Not to mention jihad or holy war against the others who are not chosen.
2nd Samuel begins to show David’s blemishes. Disturbing whether you read the text as it is or between the lines for some historical and political context. David functions as priest, prophet and King. A child of an illicit affair he had must die to punish David (12:13-15). How does this square with current thoughts about abortion? 2nd Samuel 24: 1-4 ,correctly, has God as the author of sin whereas 1st Chronicles 21:1 changes it to Satan so that God won't be the author of sin. (See below.) That is, unless this doesn’t apply to Davids sins and is limited only to his call for the military to conduct a census. Are there now two gods (one of good and one of evil) or simply two faces? One who is the author of sin and the other who is the author of good? So much for monotheism. This issue has yet to be confronted in western religions today.
1st and 2nd Kings gives a decent history of the kings over hundreds of years. It tells how the Israelites, after the unity provided by David, eventually broke into two major sections Judah and Israel and the struggle for power and/or unity. Like today, many voted to go back to tribalism while others wanted to keep progress moving forward. There is nary a mention of the Levites in this book. They are ignored. And the popular Deuteronomic view split the difference that provided neither much progress nor unity while favoring a vengeful God that held significant sway all the way through the attempted new testament reforms of Jesus and Paul. But as it is, the wayward Kings have driven God to help all Israel be forced into exile while Jerusalem is torn down.
1st and 2nd Chronicles is begins with a genealogy from Adam forward, with the focus leading up to the hero, King David. The general intent is to retell some of the stories already told but to fill in some blanks that help support his view. The judges nor the period of the judges are hardly mentioned in these books. All imperfections are deleted from David except the sin of his census but the devil was in the details, literally. It is here that the bible specifically introduces the supernatural Satan to blame for sin. But this contradicts 2nd Samuel where it is God who incites David into his biggest sin (the census). See note from 2nd Samuel 24: 1-4 above.
And, where the Levites vanished throughout the books of Kings, the chronicler put them back in place within Chronicles. 2nd Chronicles rewrites (or glosses over) history in such a way as to remove the sins of King Solomon in much the same way 1st Chronicles did for King David. But when all is said and done, the chronicler is more interested in propaganda than historical accuracy.
Ezra is a short book with some new terminology like the land Beyond the River, or the land west Beyond the Euphrates. We also learn again how not having proper genealogy or proof thereof meant you were not counted as one of God’s chosen people. In fact you were considered unclean unless a priest might alter your standing. Of course, the slaves of the chosen people as well as their asses and horses counted separately too. This book doesn’t forget the Levites but they become persecuted due to who they marry.
Nehemiah follows in the same vein as Ezra. It might as well be 1st Ezra/Nehemiah and 2nd Ezra/Nehemiah, or 1st and 2nd Esdras following the Greek. But some of Nehemiah comes before Ezra and some Ezra comes later chronologically.
Esther is an interesting almost stand-alone piece. There is no mention of God and hardly any religious reference except to a targeted people fasting. The book didn’t make it into some canons and barely made it as far as did. The people are the Jews and they are a genocide target. Esther has become Jewish (unbeknownst to anybody in the royal household) queen in a Persian empire. The prime minister wants all Jews exterminated. Esther seemed willing to let this happen until her uncle and former guardian tells her she might also be targeted and, I paraphrase, who knows, maybe you were intended to have the position you now have because you can stop this. Indeed she does stop the genocide but reeks revenge in doing so.
Job presents us with a tone shift. As a thematic book, the bible has so far been about cultic religious values struggling to express greater value. God has been charged with distributing punishment and reward. The question confronting Job is, if God is good and fair why do blameless people suffer? God doesn’t bring the thief and murder to justice. Reality contradicts what Job has always witnessed around him. Our urgent need to understand justice is timeless and timely. Some foundational morality seem missing. Themes within this story go back 4000 years to stories from Egypt and Sumeria although this particular version is about 2700 years old.
Here the bible veers off from being a cultish book as it enters into a wider tradition of world wisdom literature. Wisdom books include Psalms, Proverbs, Ecclesiastes and apocryphal/deuterocanonical books like the Wisdom of Solomon. Even though parts of this literature can be somewhat cultic and nihilistic, much of it gets very deep and surprising. It's time for poetry, philosophy and song to add some balance. Much of the wisdom tradition tends to group the righteous together with the wicked and the ignorant. Many readers neither understand the combination nor the differentiation but it is here that the bible comes full circle back to the beginning when there was no absolute distinction between good and evil; where there was a single God; where good and bad are dependent upon each other because the idea of each is born of the other. We are, after all, our own worst adversaries, and Job finally comes away with such an understanding. An understanding of why the righteous and ignorant should be grouped together is what humankind still lacks and requires before it can make its next great leap in morality.
Running out of room, I'll try to review Job forward under The Complete Parallel Bible from Oxford University.
What will follow is two reviews. One is of The Complete Parallel Bible from Oxford University provides four of the best modern English translations of the bible today. Any careful reading and consideration of the bible reveals the need to move beyond the King James Version. These four represent the best of divergent religious traditions. For the careful reader, the bible is interesting in what it says, doesn't say, as well as for the very many contradictions that were left in place on purpose and for a purpose. It’s also interesting to read it for what many people think it says that it doesn’t. To read the confusing passages side by side by side is helpful.
Since nobody should attempt to read this text without some much needed context, I also review The Interpreters One Volume Commentary on the Bible which employs 70 excellent scholarly contributors from a variety of religious backgrounds. I begin with the Old Testament. I’ll follow with a review of the New Testament in a few months.
The old testament begins by documenting a several thousand year history of several of the greatest technological revolutions that have been developed by or maybe, confronted humans. One of them is the language along with the written documentation of history, and the other is of the genus Homo beginning as nomadic tribes of hunter gatherers that came to farm a patch of land and tried to stay there. The settling onto and the claiming of patches of land where we might farm and/or ranch created a struggle with those who remain landless. Today this circumstance still faces us to a varying degrees. The struggle of individualism/tribalism verses communitarianism is still with us today. The struggle to understand written text and its context; migration and emigration are still major issues for today’s world.
The Bible gets off to a great start. Genesis begins by noting the central dilemma of the human condition: When we are born into a world existing prior to and independent of our selves. Yet we are dependent upon the existing world in order to survive. Although there exists a much greater reality beyond our view, our own needs, desires and narrow viewpoints make any greater reality take a back seat. And when we think about it and try to express its value, we may have to admit it’s ultimately unknowable regardless of its value. So our perspectives forever pit us against each other; we know that some things are good and true while we reject other views/ideas as evil and false. And the great revolution of language is also trapped within this human failing. We ignore the value of infinite because we need definite terms in order to speak and be understood. Definition is easy because we see so distinctly; we define so definitely. Yet all of this is tends to minimize the elephant in the room we may call infinite reality. We are damned due to our inability to move beyond our mindsets rather than accepting and finding ground with the greater reality we all share in common. The very idea of infinity (and perhaps what some of us call God represents this greater reality) warns us of our inherent narrow mindsets yet, to our peril, we constantly devalue views beyond our own selves or tribes. Our tendency toward independence often tend toward ignorance of other views while removing us from Eden and all the while separating us from God's reality.
Families and larger clans have been putting down roots adjacent to though separate from other landholders. Internal struggle also ensues. As if our personal separation from God/greater reality isn't bad enough, enter Cain and Able to demonstrate our ignorant struggle within family, social and civil relations. We value our points of view at the expense of other people and the environment in which we live and depend. None of us is born independent; all of us are dependent for many years in order to survive. Then a prolonged drought hits these peoples and forces many landholders back on the road again. During a time of prolonged famine, many of the people who come to be known as the Israelites had to migrate to Egypt. (Note: Israel was a people not a place.) Many of them had to sell themselves into slavery in order to stay in Egypt. If they didn’t they would be unwelcome immigrants that were expelled. Egypt, meanwhile, had developed the technology and spent the resources to divert and store water in order to protect their crops during periods of drought. Many of these stories are from 3 main perspectives: the northern, southern regions and a priestly perspective. As the book progresses the divisions increase and become more bitter, self-serving and most often result in confusion.
With Exodus comes their migration/escape from Egypt. Much of this migration was enabled due to their value of cultural unity and some attempts at ritual morality based upon this unity. Unfortunately it's merely a unity of a “chosen people” instead of a broader unity. Newly landless people travel around coming upon other land holding peoples. The issue of ownership (or at least stewardship) of property comes to be addressed when God reminds the Israelites that God is landlord; people are tenants responsible for the land. Since we now have many people living side by side each other on parcels of land, this sort of farming and ranching creates a sort of civilization that prompts the first version of the ten commandments.
Leviticus follows Exodus as the book of the Levites. This is a priest's handbook.
Numbers follows Leviticus with genealogies and reminds us how to treat migrating aliens within “our” land because the Israelites were once aliens and alienated themselves.
Deuteronomy follows with a change in tone. God now sounds jealous and vengeful while promising jihad (holy war) in order to lead the way for his holier than thou people to kill all the men, women and children of other cultures who worship other gods. Luckily this isn't the only message but it sets the tone for a number of books that follow.
Joshua is written in the same vein as Deuteronomy and if not by the same author, at least playing the part of a Deuteronomist. Joshua puts a human face on the jealous and vengeful God by marching with the troops who actually killed all the men, women and children of the other cultures and areas he invaded.
Enter the Judges; another book written in the Deuteronomist vein. But the history of judges was partially a struggle to protect the most vulnerable: the poor minority so as to provide sanctuary and equal protection under the law. It is the struggle immemorial of local government vs larger centralized government. Yet just like today, many who disfavor the national government will likely prefer it when it comes to needed military action, or when national strength can be leveraged as majoritarian interests by states to serve selfish interests at the expense of the minority. The constant struggle, and our hypocrisy about it never ends. As with the bible so far, Judges is a descriptive account of the great upheaval that was the struggle between the hunter gather and the land holding farmers that went on for centuries as did the struggle between the rule of kings or judges. In many ways these conflicts are just as real today as they were then. But today we don't notice it or we are confused about it.
The book of Ruth is a breath of fresh air. A short story written by a man about a woman who is a gentile (Moabite) and an outsider. Within Judges we find a story about some good men in a sinful city. On the heels of this story we have a story about Ruth and her female Jewish friend. The Jewish friend work behind the scenes within this male world to make this world work for her friend. A great story about how love could change their world at least.
1st Samuel features great hero stories more for an unblemished and upcoming David than Samuel.
A large part of these stories are anti hero stories about King Saul. Like much of the Bible so far, there is an uncommented upon tension between fate and free will; between the tension of an ephodic means of prophecy and the sin of divination. Not to mention jihad or holy war against the others who are not chosen.
2nd Samuel begins to show David’s blemishes. Disturbing whether you read the text as it is or between the lines for some historical and political context. David functions as priest, prophet and King. A child of an illicit affair he had must die to punish David (12:13-15). How does this square with current thoughts about abortion? 2nd Samuel 24: 1-4 ,correctly, has God as the author of sin whereas 1st Chronicles 21:1 changes it to Satan so that God won't be the author of sin. (See below.) That is, unless this doesn’t apply to Davids sins and is limited only to his call for the military to conduct a census. Are there now two gods (one of good and one of evil) or simply two faces? One who is the author of sin and the other who is the author of good? So much for monotheism. This issue has yet to be confronted in western religions today.
1st and 2nd Kings gives a decent history of the kings over hundreds of years. It tells how the Israelites, after the unity provided by David, eventually broke into two major sections Judah and Israel and the struggle for power and/or unity. Like today, many voted to go back to tribalism while others wanted to keep progress moving forward. There is nary a mention of the Levites in this book. They are ignored. And the popular Deuteronomic view split the difference that provided neither much progress nor unity while favoring a vengeful God that held significant sway all the way through the attempted new testament reforms of Jesus and Paul. But as it is, the wayward Kings have driven God to help all Israel be forced into exile while Jerusalem is torn down.
1st and 2nd Chronicles is begins with a genealogy from Adam forward, with the focus leading up to the hero, King David. The general intent is to retell some of the stories already told but to fill in some blanks that help support his view. The judges nor the period of the judges are hardly mentioned in these books. All imperfections are deleted from David except the sin of his census but the devil was in the details, literally. It is here that the bible specifically introduces the supernatural Satan to blame for sin. But this contradicts 2nd Samuel where it is God who incites David into his biggest sin (the census). See note from 2nd Samuel 24: 1-4 above.
And, where the Levites vanished throughout the books of Kings, the chronicler put them back in place within Chronicles. 2nd Chronicles rewrites (or glosses over) history in such a way as to remove the sins of King Solomon in much the same way 1st Chronicles did for King David. But when all is said and done, the chronicler is more interested in propaganda than historical accuracy.
Ezra is a short book with some new terminology like the land Beyond the River, or the land west Beyond the Euphrates. We also learn again how not having proper genealogy or proof thereof meant you were not counted as one of God’s chosen people. In fact you were considered unclean unless a priest might alter your standing. Of course, the slaves of the chosen people as well as their asses and horses counted separately too. This book doesn’t forget the Levites but they become persecuted due to who they marry.
Nehemiah follows in the same vein as Ezra. It might as well be 1st Ezra/Nehemiah and 2nd Ezra/Nehemiah, or 1st and 2nd Esdras following the Greek. But some of Nehemiah comes before Ezra and some Ezra comes later chronologically.
Esther is an interesting almost stand-alone piece. There is no mention of God and hardly any religious reference except to a targeted people fasting. The book didn’t make it into some canons and barely made it as far as did. The people are the Jews and they are a genocide target. Esther has become Jewish (unbeknownst to anybody in the royal household) queen in a Persian empire. The prime minister wants all Jews exterminated. Esther seemed willing to let this happen until her uncle and former guardian tells her she might also be targeted and, I paraphrase, who knows, maybe you were intended to have the position you now have because you can stop this. Indeed she does stop the genocide but reeks revenge in doing so.
Job presents us with a tone shift. As a thematic book, the bible has so far been about cultic religious values struggling to express greater value. God has been charged with distributing punishment and reward. The question confronting Job is, if God is good and fair why do blameless people suffer? God doesn’t bring the thief and murder to justice. Reality contradicts what Job has always witnessed around him. Our urgent need to understand justice is timeless and timely. Some foundational morality seem missing. Themes within this story go back 4000 years to stories from Egypt and Sumeria although this particular version is about 2700 years old.
Here the bible veers off from being a cultish book as it enters into a wider tradition of world wisdom literature. Wisdom books include Psalms, Proverbs, Ecclesiastes and apocryphal/deuterocanonical books like the Wisdom of Solomon. Even though parts of this literature can be somewhat cultic and nihilistic, much of it gets very deep and surprising. It's time for poetry, philosophy and song to add some balance. Much of the wisdom tradition tends to group the righteous together with the wicked and the ignorant. Many readers neither understand the combination nor the differentiation but it is here that the bible comes full circle back to the beginning when there was no absolute distinction between good and evil; where there was a single God; where good and bad are dependent upon each other because the idea of each is born of the other. We are, after all, our own worst adversaries, and Job finally comes away with such an understanding. An understanding of why the righteous and ignorant should be grouped together is what humankind still lacks and requires before it can make its next great leap in morality.
Running out of room, I'll try to review Job forward under The Complete Parallel Bible from Oxford University.
January 25, 2025
I enjoy the compact scholarship in this volume, as it gives adequate overview and prompts further study if one wishes to go there. Example: Psa106.1-5 _The ps. begins with "recognition of God's righteousness and mercy" (Manual of Discipline) and a personal prayer for prosperity as a member of a prosperous nation.
While generic, the links with Essenes and conservative Jewish thought brings a historic aspect of the generation that influenced Israel by the time of Jesus and his Apostles, and all priests, levites, scribes, and synagogue gatherers.
The section detailing Qumrum/Essenes is background needful, and in that time of publication was leading science of Bible study.
I use this volume to show me how others view the Bible, it's texts, and how to spot worldly paradigms of these authors. It is easier to spot such in others, not ourselves, so shaking what is caught in the net lets some of the dross to fall away.
This volume allows me to avoid keeping the electronic copy from crowding up my computer files, ready at hand for use in a cupboard near my desk.
While generic, the links with Essenes and conservative Jewish thought brings a historic aspect of the generation that influenced Israel by the time of Jesus and his Apostles, and all priests, levites, scribes, and synagogue gatherers.
The section detailing Qumrum/Essenes is background needful, and in that time of publication was leading science of Bible study.
I use this volume to show me how others view the Bible, it's texts, and how to spot worldly paradigms of these authors. It is easier to spot such in others, not ourselves, so shaking what is caught in the net lets some of the dross to fall away.
This volume allows me to avoid keeping the electronic copy from crowding up my computer files, ready at hand for use in a cupboard near my desk.
January 10, 2020
Superb and authoritative aid in the study and understanding of the Bible. My go-to reference used many times in preparing lesson plans for teaching Sunday school and personal understanding of scripture.
January 12, 2025
Religion by the pound
This book is so heavy that you probably will buy it by the pound.
As with any complex or ancient book, it is too easy to apply what you assume you are reading. Many environmental and word meanings have changed over the ages. Even if nothing changes sometimes, we need someone to tell us that our shoe is untied.
To correct for this, we get margin notes and foot notes; the note also sometimes needs an explanation. Then there are references. If you have the time, it is best to read the references, as they give more insight into what you are reading. You also need to pay attention to the translator (even in a language you understand). There are several Bible versions, and each has its own nuances.
The best thing is to have a commentary that does all this for you instead of making this complex with all the processes. Of course, there will always be someone who says that the commenter is misleading or wrong. Still, it is best to read the commentary and see this from a different view.
We have a rich full commentary here including the Apocrypha. There are over 70 named contributors with their Credentials. There are maps and monochrome pictures and drawings. There is a small color map section in the back. You will find sections on many subjects better organized than having to read from front to back.
Be careful as many questions will come up that you might not be prepared to ask yourself.
I will stop here as a complete review would be longer than the book itself.
This book is so heavy that you probably will buy it by the pound.
As with any complex or ancient book, it is too easy to apply what you assume you are reading. Many environmental and word meanings have changed over the ages. Even if nothing changes sometimes, we need someone to tell us that our shoe is untied.
To correct for this, we get margin notes and foot notes; the note also sometimes needs an explanation. Then there are references. If you have the time, it is best to read the references, as they give more insight into what you are reading. You also need to pay attention to the translator (even in a language you understand). There are several Bible versions, and each has its own nuances.
The best thing is to have a commentary that does all this for you instead of making this complex with all the processes. Of course, there will always be someone who says that the commenter is misleading or wrong. Still, it is best to read the commentary and see this from a different view.
We have a rich full commentary here including the Apocrypha. There are over 70 named contributors with their Credentials. There are maps and monochrome pictures and drawings. There is a small color map section in the back. You will find sections on many subjects better organized than having to read from front to back.
Be careful as many questions will come up that you might not be prepared to ask yourself.
I will stop here as a complete review would be longer than the book itself.
October 20, 2007
Modern seminarians would go for the "new" one, but Jesus may not have changed that much in 36 years...so I am content with this.
Read
November 6, 2011Call Number: 220.7 LAY
Reference.
Reference.
Displaying 1 - 6 of 6 reviews