Ecclesiastes 5:3
Ecclesiastes 5:3 in Multiple Translations
As a dream comes through many cares, so the speech of a fool comes with many words.
For a dream cometh through the multitude of business; and a fool’s voice is known by multitude of words.
For a dream cometh with a multitude of business, and a fool’s voice with a multitude of words.
As a dream comes from much business, so the voice of a foolish man comes with words in great number.
When you worry too much, you get nightmares; when you talk too much, you say foolish things.
When thou hast vowed a vowe to God, deferre not to pay it: for he deliteth not in fooles: pay therefore that thou hast vowed.
For the dream hath come by abundance of business, and the voice of a fool by abundance of words.
For as a dream comes with a multitude of cares, so a fool’s speech with a multitude of words.
For a dream cometh through the multitude of business; and a fool's voice is known by a multitude of words.
If thou hast vowed any thing to God, defer not to pay it: for an unfaithful and foolish promise displeaseth him: but whatsoever thou hast vowed, pay it.
If you are continually thinking and worrying about things, you will have bad dreams about them and not rest well. And the more you talk, the more likely it will be that you will say things that are foolish.
Berean Amplified Bible — Ecclesiastes 5:3
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Ecclesiastes 5:3 Interlinear (Deep Study)
BIB
HEB
כַּ/אֲשֶׁר֩
תִּדֹּ֨ר
נֶ֜דֶר
לֵֽ/אלֹהִ֗ים
אַל
תְּאַחֵר֙
לְ/שַׁלְּמ֔/וֹ
כִּ֛י
אֵ֥ין
חֵ֖פֶץ
בַּ/כְּסִילִ֑ים
אֵ֥ת
אֲשֶׁר
תִּדֹּ֖ר
שַׁלֵּֽם
כַּ/אֲשֶׁר֩
ʼăsher
H834
which
Prep | Rel
תִּדֹּ֨ר
nâdar
H5087
to vow
V-Qal-Imperf-2ms
נֶ֜דֶר
neder
H5088
vow
N-ms
לֵֽ/אלֹהִ֗ים
ʼĕlôhîym
H430
God
Prep | N-mp
אַל
ʼal
H408
not
Part
תְּאַחֵר֙
ʼâchar
H309
to delay
V-Piel-Juss-2ms
לְ/שַׁלְּמ֔/וֹ
shâlam
H7999
to complete
Prep | V-Piel-Inf-a | Suff
כִּ֛י
kîy
H3588
for
Conj
אֵ֥ין
ʼayin
H369
nothing
Part
חֵ֖פֶץ
chêphets
H2656
pleasure
N-ms
בַּ/כְּסִילִ֑ים
kᵉçîyl
H3684
fool
Prep | Adj
אֵ֥ת
ʼêth
H853
Obj.
DirObjM
אֲשֶׁר
ʼăsher
H834
which
Rel
תִּדֹּ֖ר
nâdar
H5087
to vow
V-Qal-Imperf-2ms
שַׁלֵּֽם
shâlam
H7999
to complete
V-Piel-Impv-2ms
Hebrew Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
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Hebrew Word Reference — Ecclesiastes 5:3
כַּ/אֲשֶׁר֩
ʼăsher
H834
"which"
Prep | Rel
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when
Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.
תִּדֹּ֨ר
nâdar
H5087
"to vow"
V-Qal-Imperf-2ms
To vow means to make a promise to God, like Hannah did in 1 Samuel 1:11 when she asked for a son. This promise is a commitment to give something to God in return for a blessing. It's a solemn pledge to God.
Definition: 1) to vow, make a vow 1a) (Qal) to vow a vow
Usage: Occurs in 28 OT verses. KJV: (make a) vow. See also: Genesis 28:20; Judges 11:30; Psalms 76:12.
נֶ֜דֶר
neder
H5088
"vow"
N-ms
A vow is a promise made to God, like the one Jephthah made in Judges 11:30-31. It can also refer to the thing promised, such as an offering. Vows are recorded in the Bible as important commitments.
Definition: vow, votive offering
Usage: Occurs in 57 OT verses. KJV: vow(-ed). See also: Genesis 28:20; Deuteronomy 12:11; Psalms 22:26.
לֵֽ/אלֹהִ֗ים
ʼĕlôhîym
H430
"God"
Prep | N-mp
The Hebrew word for God, elohim, refers to the one supreme God, and is sometimes used to show respect to judges or magistrates. It is also used to describe angels or mighty beings. This word is closely related to the name of the Lord, Yahweh, and is often translated as God or gods in the Bible.
Definition: This name means "gods" (plural intensive-singular meaning), "God" Another name of ye.ho.vah (יהוה "LORD" H3068G)
Usage: Occurs in 2246 OT verses. KJV: angels, [idiom] exceeding, God (gods) (-dess, -ly), [idiom] (very) great, judges, [idiom] mighty. See also: Genesis 1:1; Genesis 22:12; Exodus 3:11.
אַל
ʼal
H408
"not"
Part
Means not or nothing, used to express negation, as in the phrase do not or let not be.
Definition: 1) not, no, nor, neither, nothing (as wish or preference) 1a) do not, let not (with a verb) 1b) let there not be (with a verb understood) 1c) not, no (with substantive) 1d) nothing (as substantive) Aramaic equivalent: al (אַל "not" H0409)
Usage: Occurs in 572 OT verses. KJV: nay, neither, [phrase] never, no, nor, not, nothing (worth), rather than. See also: Genesis 13:8; Joshua 11:6; 1 Chronicles 22:13.
תְּאַחֵר֙
ʼâchar
H309
"to delay"
V-Piel-Juss-2ms
To delay means to put something off until later, often because you are hesitant or unsure. In the Bible, it can also mean to loiter or tarry, as in waiting for something to happen. It is used in various forms throughout the Old Testament.
Definition: 1) to delay, hesitate, tarry, defer, remain behind 1a) (Qal) 1a1) to delay, tarry (intensive) 1a2) to cause one to delay, hinder, keep back 1b) (Piel) to delay, wait, stay behind (but not in hope) Also means: ya.char (יָחַר "to delay" H3186)
Usage: Occurs in 17 OT verses. KJV: continue, defer, delay, hinder, be late (slack), stay (there), tarry (longer). See also: Genesis 24:56; Psalms 40:18; Psalms 70:6.
לְ/שַׁלְּמ֔/וֹ
shâlam
H7999
"to complete"
Prep | V-Piel-Inf-a | Suff
This verb means to be at peace or to make peace with someone. It is used in the Bible to describe a state of safety or friendship. In the KJV, it is translated as 'make amends' or 'be at peace'.
Definition: 1) to be complete, be sound 1a) (Qal) 1a1) to be complete, be finished, be ended 1a2) to be sound, be uninjured 1b) (Piel) 1b1) to complete, finish 1b2) to make safe 1b3) to make whole or good, restore, make compensation 1b4) to make good, pay 1b5) to requite, recompense, reward 1c) (Pual) 1c1) to be performed 1c2) to be repaid, be requited 1d) (Hiphil) 1d1) to complete, perform 1d2) to make an end of Aramaic equivalent: she.lam (שְׁלֵם "be complete" H8000)
Usage: Occurs in 107 OT verses. KJV: make amends, (make an) end, finish, full, give again, make good, (re-) pay (again), (make) (to) (be at) peace(-able), that is perfect, perform, (make) prosper(-ous), recompense, render, requite, make restitution, restore, reward, [idiom] surely. See also: Genesis 44:4; Psalms 7:5; Psalms 22:26.
כִּ֛י
kîy
H3588
"for"
Conj
A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.
Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore
Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.
אֵ֥ין
ʼayin
H369
"nothing"
Part
This word means nothing or not, often used to indicate the absence of something, as in Genesis 1:2 where the earth was without form. It emphasizes the idea of something lacking or non-existent.
Definition: 1) nothing, not, nought n 1a) nothing, nought neg 1b) not 1c) to have not (of possession) adv 1d) without w/prep 1e) for lack of
Usage: Occurs in 686 OT verses. KJV: else, except, fail, (father-) less, be gone, in(-curable), neither, never, no (where), none, nor, (any, thing), not, nothing, to nought, past, un(-searchable), well-nigh, without. Compare H370 (אַיִן). See also: Genesis 2:5; Deuteronomy 14:27; 1 Kings 15:22.
חֵ֖פֶץ
chêphets
H2656
"pleasure"
N-ms
This word refers to pleasure or delight, often describing something that brings joy or happiness. In the Bible, it can also mean a valuable thing or a desire, like in Psalm 1.
Definition: 1) delight, pleasure 1a) delight 1b) desire, longing 1c) the good pleasure 1d) that in which one takes delight
Usage: Occurs in 38 OT verses. KJV: acceptable, delight(-some), desire, things desired, matter, pleasant(-ure), purpose, willingly. See also: 1 Samuel 15:22; Ecclesiastes 3:1; Psalms 1:2.
בַּ/כְּסִילִ֑ים
kᵉçîyl
H3684
"fool"
Prep | Adj
This Hebrew word describes a fool or someone who is stupid and silly. It is often used to describe people who reject God's wisdom. The Bible uses this word to warn against foolish behavior.
Definition: fool, stupid fellow, dullard, simpleton, arrogant one
Usage: Occurs in 69 OT verses. KJV: fool(-ish). See also: Psalms 49:11; Proverbs 19:13; Psalms 92:7.
אֵ֥ת
ʼêth
H853
"Obj."
DirObjM
In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.
Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)
Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.
אֲשֶׁר
ʼăsher
H834
"which"
Rel
This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.
Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when
Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.
תִּדֹּ֖ר
nâdar
H5087
"to vow"
V-Qal-Imperf-2ms
To vow means to make a promise to God, like Hannah did in 1 Samuel 1:11 when she asked for a son. This promise is a commitment to give something to God in return for a blessing. It's a solemn pledge to God.
Definition: 1) to vow, make a vow 1a) (Qal) to vow a vow
Usage: Occurs in 28 OT verses. KJV: (make a) vow. See also: Genesis 28:20; Judges 11:30; Psalms 76:12.
שַׁלֵּֽם
shâlam
H7999
"to complete"
V-Piel-Impv-2ms
This verb means to be at peace or to make peace with someone. It is used in the Bible to describe a state of safety or friendship. In the KJV, it is translated as 'make amends' or 'be at peace'.
Definition: 1) to be complete, be sound 1a) (Qal) 1a1) to be complete, be finished, be ended 1a2) to be sound, be uninjured 1b) (Piel) 1b1) to complete, finish 1b2) to make safe 1b3) to make whole or good, restore, make compensation 1b4) to make good, pay 1b5) to requite, recompense, reward 1c) (Pual) 1c1) to be performed 1c2) to be repaid, be requited 1d) (Hiphil) 1d1) to complete, perform 1d2) to make an end of Aramaic equivalent: she.lam (שְׁלֵם "be complete" H8000)
Usage: Occurs in 107 OT verses. KJV: make amends, (make an) end, finish, full, give again, make good, (re-) pay (again), (make) (to) (be at) peace(-able), that is perfect, perform, (make) prosper(-ous), recompense, render, requite, make restitution, restore, reward, [idiom] surely. See also: Genesis 44:4; Psalms 7:5; Psalms 22:26.
Study Notes — Ecclesiastes 5:3
Show Verse Quote Highlights
- Context
- Cross References
- Ecclesiastes 5:3 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Ecclesiastes 5:3
- Jamieson-Fausset-Brown on Ecclesiastes 5:3
- Matthew Poole's Commentary on Ecclesiastes 5:3
- Trapp's Commentary on Ecclesiastes 5:3
- Adam Clarke's Commentary on Ecclesiastes 5:3
- Cambridge Bible on Ecclesiastes 5:3
- Whedon's Commentary on Ecclesiastes 5:3
- Sermons on Ecclesiastes 5:3
Context — Approaching God with Awe
1Guard your steps when you go to the house of God. Draw near to listen rather than to offer the sacrifice of fools, who do not know that they do wrong.
2Do not be quick to speak, and do not be hasty in your heart to utter a word before God. For God is in heaven and you are on earth. So let your words be few.
3As a dream comes through many cares, so the speech of a fool comes with many words.
4When you make a vow to God, do not delay in fulfilling it, because He takes no pleasure in fools. Fulfill your vow. 5It is better not to vow than to make a vow and not fulfill it.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Proverbs 15:2 | The tongue of the wise commends knowledge, but the mouth of the fool spouts folly. |
| 2 | Proverbs 10:19 | When words are many, sin is unavoidable, but he who restrains his lips is wise. |
| 3 | Ecclesiastes 10:12–14 | The words of a wise man’s mouth are gracious, but the lips of a fool consume him. The beginning of his talk is folly, and the end of his speech is evil madness. Yet the fool multiplies words. No one knows what is coming, and who can tell him what will come after him? |
| 4 | Job 11:2 | “Should this stream of words go unanswered and such a speaker be vindicated? |
Ecclesiastes 5:3 Summary
This verse teaches us that just like our worries and cares can fill our minds with many thoughts, a fool's speech is filled with many words that lack wisdom and purpose. As Christians, we are encouraged to be mindful of our words and to communicate clearly and thoughtfully, as seen in Proverbs 15:1-2. By being thoughtful in our conversations, we can build each other up and bring glory to God, as taught in Ephesians 4:29. By keeping our words few and wise, we can avoid unnecessary conflicts and bring peace to those around us, as seen in James 1:19-20.
Frequently Asked Questions
What does it mean for a dream to come through many cares?
This phrase suggests that our worries and concerns can flood our minds with thoughts, much like a dream can be filled with many images and ideas, as seen in Ecclesiastes 5:3, and this can be similar to how a fool's speech is filled with many words, lacking clarity and purpose, as warned in Proverbs 10:32.
How does this verse relate to our communication with God?
This verse reminds us to be mindful of our words before God, as He is in heaven and we are on earth, and to let our words be few, as advised in Ecclesiastes 5:2, and to be thoughtful in our prayers, as taught in Matthew 6:7-8.
What is the main difference between the speech of a fool and the speech of a wise person?
The speech of a fool is characterized by many words, lacking wisdom and discernment, whereas the speech of a wise person is marked by few, well-chosen words, as seen in Proverbs 17:28, and this verse encourages us to strive for wise and thoughtful communication.
How can we apply this verse to our daily conversations?
We can apply this verse by being mindful of our words, avoiding unnecessary talk, and striving to communicate clearly and wisely, as taught in Colossians 4:6, and by remembering that our words have the power to build up or tear down, as warned in Ephesians 4:29.
Reflection Questions
- What are some ways in which I fill my conversations with 'many words', and how can I simplify my communication to be more effective?
- How do I balance the need to express myself with the need to listen and be thoughtful in my interactions with others?
- In what ways can I apply the principle of 'letting my words be few' in my prayers and conversations with God?
- What are some practical steps I can take to cultivate wise and thoughtful communication in my daily life?
- How can I discern when I am speaking like a fool, and what can I do to change my communication style to be more wise and discerning?
Gill's Exposition on Ecclesiastes 5:3
For a dream cometh through the multitude of business,.... Or, "for as a dream" (q), so Aben Ezra; as that comes through a multiplicity of business in the daytime, in which the mind has been busied,
Jamieson-Fausset-Brown on Ecclesiastes 5:3
For a dream cometh through the multitude of business; and a fool's voice is known by multitude of words. For a dream cometh ... business.
Matthew Poole's Commentary on Ecclesiastes 5:3
When men’ s minds are distracted and oppressed with too much business in the day, they dream of it in the night. A fool’ s voice is known; it discovers the man to be a foolish, and rash, and inconsiderate man. By multitude of words; either, 1. In prayer. Or, 2. In vowing, i.e. by making many rash vows, of which he speaks in , and then returns to the mention of multitude of dreams and many words, , which verse may be a comment upon this, and which makes it probable that both that and this verse are to be understood of vows rather than of prayers.
Trapp's Commentary on Ecclesiastes 5:3
Ecclesiastes 5:3 For a dream cometh through the multitude of business; and a fool’ s voice [is known] by multitude of words.Ver. 3. For a dream cometh through the multitude of business.] When all the rest of the senses are bound up by sleep, the soul entereth into the shop of the fancy, and operates there usually according to the businesses and employments of the day past; et fieri videntur quae fieri tamen non videntur, saith Tertullian, those things seem to be done in a dream, which yet are not seen to be done at all: these are but vanae iactationes negotiosae animae, the idle tossings of a busy mind. In like sort a fool, a heartless, sapless fellow, that being sensual and void of "the spirit of grace and supplications," hath neither the affections nor expressions of holy prayer, "multiplies words without knowledge," thinks to make out in words what he wants in worth, being λαλειναριστος, λεγεινδεαδυνατωτατος, as Plutarch saith of Alcibiades, one that could talk much but speak little: "His voice is known by multitude of words." It is but a "voice" that is heard, it is but a sound that is made, like the uncertain sound of a trumpet, that none can tell what it meaneth, what to make of it. Corniculas citius in Africa, quam res rationesque solidus in Turriani scriptis reperias, saith one, so here if there be any worth of matter in the fool’ s words, it is but by chance, as Aristotle saith, that dreams do by chance foretell those things that come to pass. Let it be our care to shun as much as may be all lavish and superfluous talkativeness and tediousness, but especially in prayer, lest we "offer the sacrifice of fools," and God be angry with us. For as it is not the loudness of a preacher’ s voice, but the weight and holiness of his matter, and the spirit of the preacher, that moves a wise and intelligent hearer, so it is not the labour of the lips, but the travail of the heart that prevails with God. The Baalites’ prayer was not more tedious than Elijah’ s short, yet more pithy than short. And it was Elijah that spake loud and sped in heaven. Let the fool learn, therefore, to show more wit in his discourse than words, lest being known by his voice, he meet, as the nightingale did, with some Laconian that will not let to tell him, Vox tu es, praeterea nihil, Thou art a voice, and that’ s all. Tertull., De Anima, cap. 49.
Beringer., Contra Idol. cum Salut. Angel. Aristot., De Divinat. per Insom.
Adam Clarke's Commentary on Ecclesiastes 5:3
Verse 3. For a dream cometh] That is, as dreams are generally the effect of the business in which we have been engaged during the day; so a multitude of words evidence the feeble workings of the foolish heart.
Cambridge Bible on Ecclesiastes 5:3
3. For a dream cometh through the multitude of business] The one psychological fact is meant to illustrate the other. The mind that has lost the power to re-collect itself, haunted and harassed by the cares of many things, cannot enjoy the sweet and calm repose of a dreamless slumber, and that fevered state with its hot thoughts and wild fancies is but too faithful a picture of the worshipper who pours out a multitude of wishes in a “multitude of words.” His very prayers are those of a dreamer. It seems obvious, from the particle that connects this with the preceding verse, that the maxim refers specially to these utterances of the fool and not merely to the folly of his speech in general. The words “is known,” as the italics shew, have nothing answering to them in the Hebrew. The same verb was meant to serve for both the clauses.
Whedon's Commentary on Ecclesiastes 5:3
3. A dream cometh — When the mind is crowded with many things the devotions come to have the incoherency of a dream, the thoughts being rambling and disconnected; the whole exercise is thus rendered unprofitable.
Sermons on Ecclesiastes 5:3
| Sermon | Description | |
|---|---|---|
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Preach It Practically by Arthur Vess | Arthur Vess emphasizes the importance of simplicity in preaching, urging preachers to convey profound truths in straightforward language that all can grasp. He highlights the need |
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Jordan (I) by George Herbert | George Herbert emphasizes the importance of sincerity and truth in worship and poetry, questioning the need for elaborate fictions and false beauty. He highlights the essence of ge |
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(2006 Conference) 3.controlling Our Tongue by Zac Poonen | This sermon emphasizes the importance of controlling our speech and the balance needed in various areas of our lives. It highlights the dangers of being imbalanced, focusing on sma |
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(The Tongue of a Disciple) the Satan Controlled Tongue by Zac Poonen | In this sermon, the speaker emphasizes the importance of wise and thoughtful speech when delivering God's word. He compares preparing a message to preparing a meal for a special gu |
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Ger-18 the Kingdom of God by Art Katz | In this sermon, the speaker begins by expressing gratitude for the warm reception he always receives from the audience. He acknowledges that he may have already shared everything h |
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Holiness and Unclean Lips by Harold Vaughan | In this sermon, the preacher emphasizes the importance of our words and how they reveal our true character. He warns that our own words will either stand against us or for us at th |
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Love Reconciles by Elizabeth Alliman | In this sermon, the speaker reflects on the importance of reconciliation and unity within the body of Christ. They emphasize the need for believers to walk and work together, sprea |