Hebrew Word Reference — Ezra 1:11
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
This Hebrew word refers to any object or tool, like a utensil or a piece of furniture. It is used to describe a wide range of items, from musical instruments to weapons. It emphasizes the object's purpose or function.
Definition: 1) article, vessel, implement, utensil 1a) article, object (general) 1b) utensil, implement, apparatus, vessel 1b1) implement (of hunting or war) 1b2) implement (of music) 1b3) implement, tool (of labour) 1b4) equipment, yoke (of oxen) 1b5) utensils, furniture 1c) vessel, receptacle (general) 1d) vessels (boats) of paper-reed
Usage: Occurs in 276 OT verses. KJV: armour(-bearer), artillery, bag, carriage, [phrase] furnish, furniture, instrument, jewel, that is made of, [idiom] one from another, that which pertaineth, pot, [phrase] psaltery, sack, stuff, thing, tool, vessel, ware, weapon, [phrase] whatsoever. See also: Genesis 24:53; 1 Samuel 14:13; Ezra 8:26.
Gold is a valuable metal, also used to describe something yellow or brilliant, like oil or a clear sky. It is often mentioned in the Bible as a precious resource.
Definition: 1) gold 1a) as precious metal 1b) as a measure of weight 1c) of brilliance, splendour (fig.) Aramaic equivalent: de.hav (דְּהַב "gold" H1722)
Usage: Occurs in 336 OT verses. KJV: gold(-en), fair weather. See also: Genesis 2:11; Numbers 7:26; 1 Chronicles 28:17.
Silver or money, often referring to payment or wealth, like the silver talents in Matthew 25. It can also describe silver as a valuable metal or ornament.
Definition: : money/payment/silver 1) silver, money 1a) silver 1a1) as metal 1a2) as ornament 1a3) as colour 1b) money, shekels, talents
Usage: Occurs in 343 OT verses. KJV: money, price, silver(-ling). See also: Genesis 13:2; Numbers 22:18; 2 Chronicles 1:17.
This Hebrew word simply means the number five. It is used throughout the Bible to describe quantities of five, such as five loaves of bread in Matthew 14:17. It can also mean a multiple of five.
Definition: 1) five 1a) five (cardinal number) 1b) a multiple of five (with another number) 1c) fifth (ordinal number)
Usage: Occurs in 272 OT verses. KJV: fif(-teen), fifth, five ([idiom] apiece). See also: Genesis 5:6; Numbers 31:45; Ezra 2:66.
A thousand, as in Exodus 20:6 where God shows love to thousands of people. It represents a large number or a company of people under one leader, like an army or a group of soldiers.
Definition: : thousand 1) a thousand 1a) as numeral 2) a thousand, company 2a) as a company of men under one leader, troops
Usage: Occurs in 390 OT verses. KJV: thousand. See also: Genesis 20:16; Joshua 3:4; 2 Kings 18:23.
The number four is a simple counting number in Hebrew, used to describe quantities of things, such as people, objects, or groups.
Definition: four
Usage: Occurs in 277 OT verses. KJV: four. See also: Genesis 2:10; Judges 20:47; Esther 9:21.
Means a hundred, used as a simple number or part of a larger number in the Bible. It appears in various forms, including fractions like one one-hundredth. Found in books like Genesis and Psalms.
Definition: 1) hundred 1a) as simple number 1b) as part of larger number 1c) as a fraction-one one-hundredth (1/100) Aramaic equivalent: me.ah (מְאָה "hundred" H3969)
Usage: Occurs in 511 OT verses. KJV: hundred((-fold), -th), [phrase] sixscore. See also: Genesis 5:3; Numbers 2:6; Judges 18:17.
The Hebrew word for 'all' or 'everything' is used throughout the Bible, like in Genesis 1:31, where God sees all He has made as very good. It encompasses the entirety of something, whether people, things, or situations.
Definition: 1) all, the whole 1a) all, the whole of 1b) any, each, every, anything 1c) totality, everything Aramaic equivalent: kol (כֹּל "all" H3606)
Usage: Occurs in 4242 OT verses. KJV: (in) all (manner, (ye)), altogether, any (manner), enough, every (one, place, thing), howsoever, as many as, (no-) thing, ought, whatsoever, (the) whole, whoso(-ever). See also: Genesis 1:21; Genesis 17:10; Genesis 41:40.
To ascend means to go up or rise, like the smoke from an altar going up to God, as described in many Bible passages, including Leviticus and Psalms.
Definition: : rise/go 1) to go up, ascend, climb 1a) (Qal) 1a1) to go up, ascend 1a2) to meet, visit, follow, depart, withdraw, retreat 1a3) to go up, come up (of animals) 1a4) to spring up, grow, shoot forth (of vegetation) 1a5) to go up, go up over, rise (of natural phenomenon) 1a6) to come up (before God) 1a7) to go up, go up over, extend (of boundary) 1a8) to excel, be superior to 1b) (Niphal) 1b1) to be taken up, be brought up, be taken away 1b2) to take oneself away 1b3) to be exalted 1c) (Hiphil) 1c1) to bring up, cause to ascend or climb, cause to go up 1c2) to bring up, bring against, take away 1c3) to bring up, draw up, train 1c4) to cause to ascend 1c5) to rouse, stir up (mentally) 1c6) to offer, bring up (of gifts) 1c7) to exalt 1c8) to cause to ascend, offer 1d) (Hophal) 1d1) to be carried away, be led up 1d2) to be taken up into, be inserted in 1d3) to be offered 1e) (Hithpael) to lift oneself
Usage: Occurs in 817 OT verses. KJV: arise (up), (cause to) ascend up, at once, break (the day) (up), bring (up), (cause to) burn, carry up, cast up, [phrase] shew, climb (up), (cause to, make to) come (up), cut off, dawn, depart, exalt, excel, fall, fetch up, get up, (make to) go (away, up); grow (over) increase, lay, leap, levy, lift (self) up, light, (make) up, [idiom] mention, mount up, offer, make to pay, [phrase] perfect, prefer, put (on), raise, recover, restore, (make to) rise (up), scale, set (up), shoot forth (up), (begin to) spring (up), stir up, take away (up), work. See also: Genesis 2:6; Exodus 34:4; Joshua 7:6.
Sheshbazzar was a Jewish leader who helped rebuild the Temple in Jerusalem after the Babylonian exile, as described in the books of Ezra and Nehemiah.
Definition: A man of the tribe of Judah living at the time of Exile and Return, first mentioned at 1Ch.3.19; son of: Pedaiah (H6305H); brother of: Shimei (H8096J); father of: Meshullam (H4918H), Hananiah (H2608L), Shelomith (H8019I), Hashubah (H2807), Ohel (H0169), Berechiah (H1296), Hasadiah (H2619), Jushab-hesed (H3142) and Abiud (G0010); also called Sheshbazzar at Ezr.1.8,11; 5.14,16; KJV: Zorobabel at Mat.1.12,13; Another name of ze.rub.ba.vel (זְרֻבָּבֶ֫ל "Zerubbabel" H2216) § Sheshbazzar = "worshipper of fire" the prince of Judah at the first return from exile in Babylon; usually identified as the Babylonian name for Zerubbabel
Usage: Occurs in 2 OT verses. KJV: Sheshbazzar. See also: Ezra 1:8; Ezra 1:11.
This Hebrew word means with or together, like when God is with his people in Exodus 33:14-15. It's used to describe accompaniment or association, and can also mean against or beside. The word is used to convey a sense of relationship or proximity between people or things.
Definition: 1) with 1a) with 1b) against 1c) toward 1d) as long as
Usage: Occurs in 919 OT verses. KJV: accompanying, against, and, as ([idiom] long as), before, beside, by (reason of), for all, from (among, between), in, like, more than, of, (un-) to, with(-al). See also: Genesis 3:6; Exodus 21:14; Deuteronomy 29:11.
To ascend means to go up or rise, like the smoke from an altar going up to God, as described in many Bible passages, including Leviticus and Psalms.
Definition: : rise/go 1) to go up, ascend, climb 1a) (Qal) 1a1) to go up, ascend 1a2) to meet, visit, follow, depart, withdraw, retreat 1a3) to go up, come up (of animals) 1a4) to spring up, grow, shoot forth (of vegetation) 1a5) to go up, go up over, rise (of natural phenomenon) 1a6) to come up (before God) 1a7) to go up, go up over, extend (of boundary) 1a8) to excel, be superior to 1b) (Niphal) 1b1) to be taken up, be brought up, be taken away 1b2) to take oneself away 1b3) to be exalted 1c) (Hiphil) 1c1) to bring up, cause to ascend or climb, cause to go up 1c2) to bring up, bring against, take away 1c3) to bring up, draw up, train 1c4) to cause to ascend 1c5) to rouse, stir up (mentally) 1c6) to offer, bring up (of gifts) 1c7) to exalt 1c8) to cause to ascend, offer 1d) (Hophal) 1d1) to be carried away, be led up 1d2) to be taken up into, be inserted in 1d3) to be offered 1e) (Hithpael) to lift oneself
Usage: Occurs in 817 OT verses. KJV: arise (up), (cause to) ascend up, at once, break (the day) (up), bring (up), (cause to) burn, carry up, cast up, [phrase] shew, climb (up), (cause to, make to) come (up), cut off, dawn, depart, exalt, excel, fall, fetch up, get up, (make to) go (away, up); grow (over) increase, lay, leap, levy, lift (self) up, light, (make) up, [idiom] mention, mount up, offer, make to pay, [phrase] perfect, prefer, put (on), raise, recover, restore, (make to) rise (up), scale, set (up), shoot forth (up), (begin to) spring (up), stir up, take away (up), work. See also: Genesis 2:6; Exodus 34:4; Joshua 7:6.
This word means being taken captive or exile, like when Israel was carried away to Babylon. It refers to a group of people forced to leave their homes. In the Bible, it appears in 2 Kings 25:21.
Definition: 1) exiles, exile, captivity 1a) exiles (coll) 1b) exile, captivity (abstract)
Usage: Occurs in 42 OT verses. KJV: (carried away), captive(-ity), removing. See also: 2 Kings 24:14; Jeremiah 29:16; Jeremiah 28:6.
Babel refers to Babylon, a city and empire in the Bible, meaning confusion or mixing. It appears in Genesis 11:9 and is associated with the tower of Babel. The city was situated on the Euphrates River.
Definition: § Babel or Babylon = "confusion (by mixing)" Babel or Babylon, the ancient site and/or capital of Babylonia (modern Hillah) situated on the Euphrates
Usage: Occurs in 233 OT verses. KJV: Babel, Babylon. See also: Genesis 10:10; Jeremiah 29:22; Psalms 87:4.
Jerusalem is the capital city of Palestine, also known as the city of peace. It was the chief city of the united kingdom and the nation of Judah after the split.
Definition: § Jerusalem = "teaching of peace" the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split
Usage: Occurs in 600 OT verses. KJV: Jerusalem. See also: Joshua 10:1; 2 Kings 22:14; 2 Chronicles 24:6.
Context — Cyrus Restores the Holy Vessels
Cross References
| Reference | Text (BSB) |
| 1 |
2 Timothy 2:19–21 |
Nevertheless, God’s firm foundation stands, bearing this seal: “The Lord knows those who are His,” and, “Everyone who calls on the name of the Lord must turn away from iniquity.” A large house contains not only vessels of gold and silver, but also of wood and clay. Some indeed are for honorable use, but others are for common use. So if anyone cleanses himself of what is unfit, he will be a vessel for honor: sanctified, useful to the Master, and prepared for every good work. |
| 2 |
Romans 9:23 |
What if He did this to make the riches of His glory known to the vessels of His mercy, whom He prepared in advance for glory— |
| 3 |
Matthew 1:11–12 |
and Josiah the father of Jeconiah and his brothers at the time of the exile to Babylon. After the exile to Babylon: Jeconiah was the father of Shealtiel, Shealtiel the father of Zerubbabel, |
Ezra 1:11 Summary
Ezra 1:11 tells us that Sheshbazzar brought 5,400 gold and silver articles back to Jerusalem when the exiles returned from Babylon. This was a big deal because these treasures had been taken from the Temple when the Babylonians conquered Jerusalem, as seen in 2 Kings 25:13-17. Now, God was bringing them back, showing His faithfulness to His people (as promised in Jeremiah 29:10-14). This verse reminds us that God is always working to restore and redeem His people, and we can trust Him to do the same in our lives, just as He did for the Israelites in their return to Jerusalem.
Frequently Asked Questions
What is the significance of the 5,400 gold and silver articles in Ezra 1:11?
The 5,400 gold and silver articles represent the treasures of the Temple that were taken by the Babylonians when they conquered Jerusalem, as recorded in 2 Kings 25:13-17, and are now being returned by the Persian king, demonstrating God's faithfulness to His people, as promised in Jeremiah 29:10-14.
Who is Sheshbazzar and what is his role in Ezra 1:11?
Sheshbazzar is a leader of the exiles who has been entrusted by the Persian king to oversee the return of the Temple treasures and the rebuilding of the Temple in Jerusalem, as seen in Ezra 1:8 and 5:14, fulfilling the prophecy of Isaiah 44:28.
What is the spiritual significance of the exiles returning to Jerusalem with the Temple treasures?
The return of the exiles to Jerusalem with the Temple treasures represents a new beginning for God's people, a restoration of their worship and their relationship with God, as prophesied in Ezekiel 37:21-28 and fulfilled in Ezra 1:1-4.
How does Ezra 1:11 relate to the larger story of God's redemption?
Ezra 1:11 is a part of the larger story of God's redemption, demonstrating His faithfulness to His people and His desire to restore them to a right relationship with Himself, as seen in the overall narrative of the Bible, from creation in Genesis 1:1 to redemption in Revelation 21:1-4.
Reflection Questions
- What does the return of the Temple treasures say about God's faithfulness to His people, and how can I apply this to my own life?
- How can I, like Sheshbazzar, be a faithful steward of the resources and responsibilities God has given me?
- What are some ways I can practically demonstrate my worship and devotion to God, just as the Israelites did by returning to Jerusalem with the Temple treasures?
- How can I trust God to restore and redeem the broken areas of my life, just as He did for the Israelites in their return to Jerusalem?
Gill's Exposition on Ezra 1:11
All the vessels of gold, and of silver, were five thousand and four hundred,.... Those that are mentioned make no more than 2499, which Aben Ezra thinks were the larger vessels; but this general sum
Jamieson-Fausset-Brown on Ezra 1:11
All the vessels of gold and of silver were five thousand and four hundred. All these did Sheshbazzar bring up with them of the captivity that were brought up from Babylon unto Jerusalem.
Trapp's Commentary on Ezra 1:11
Ezra 1:11 All the vessels of gold and of silver [were] five thousand and four hundred. All [these] did Sheshbazzar bring up with [them of] the captivity that were brought up from Babylon unto Jerusalem.Ver. 11. All the vessels of gold and of silver] Those best of metals, and therefore fittest for his use and service who is good, Psalms 106:1, better, Psalms 108:9, best, Philippians 1:23, goodness itself, Matthew 19:17. Whose great purse is the earth, with all that is either on it or in it, Psalms 24:1; whose great storehouse are the stars and planets, the sun especially making these metals, and causing plenty, Deuteronomy 28:12. Let us lavish out of the bag, and when we have honoured the Lord with the best of our best, cry out with David, Of thine own, Lord, have we given thee, 1 Chronicles 29:16; and with Justinian, dedicating a very rich communion table, τασαεκτωνσωνσοιπροσφερομενοιδαυλοισου, &c.
Ellicott's Commentary on Ezra 1:11
(5-11) Immediate result of the decree. (5) With all them whose spirit God had raised.—Namely, all is the more exact rendering. The same influence that prompted the decree of Cyrus was necessary to overcome the inertness of the captives: many preferred to remain in Babylon.—The people were enumerated as tribes, families, and fathers’ houses; the second and third orders of classification are not here distinguished from each other. (6) Precious things.—The Hebrew equivalent is a rare word, which, when it occurs, is connected only with the precious metals. Willingly offered.—Although it is not so said, the people of Cyrus were “stirred up” like himself: how much he gave, and how much he valued the worship of the Temple, we shall hereafter see. (7) His gods.—Rather, his god. Merodach, to wit, whom he called “his lord” (Daniel 1:2). From 2 Kings 25:13-17 it appears that much had been taken away which Cyrus had not been able to find. (8) Mithredath.—“Dedicated to Mithra,” the sun god of the Persians, whose worship among the Vedic Indians had thus early reached Persia. Sheshbazzar.—The Chaldee name of Zerubbabel, whose title, however, as Prince of Judah is given him from the Hebrew side.
He was the legal heir of Jehoiachin, being the son of Pedaiah (1 Chronicles 3:19), who possibly married the widow of Salathiel or Shealtiel. And the title “Prince of Judah,” or “Prince of the captivity,” was specially given to him in common with a very few others. (9) Chargers and knives.—Rare words in the original, perhaps on the whole best rendered as here. (10) Of a second sort.—Of inferior quality. (11) Five thousand and four hundred.—The total of the several sums should be in round numbers, such as are frequently used, two thousand and five hundred. Obviously, therefore, the writer, whom we must needs suppose to have his own previous numbers before him, here includes vessels not before enumerated as chargers and basons. Bring up.—They were not, as sometimes said, the freewill offering of Cyrus. Sheshbazzar brought these rich vessels “with them of the captivity,” and they were sent as already belonging to God, who vindicated by His judgment on Babylon their desecration at the feast of Belshazzar.
Adam Clarke's Commentary on Ezra 1:11
Verse 11. All the vessels - were five thousand and four hundred.] This place is without doubt corrupted; here it is said the sum of all the vessels, of every quality and kind, was five thousand four hundred; but the enumeration of the articles, as given in Ezra 1:9; Ezra 1:10, gives the sum of two thousand four hundred and ninety-nine only. But we can correct this account from 1Esdras 2:13, 14. I shall set both accounts down, that they may be compared together. EZRA, Ezra 1:9-11. Golden chargers ...... 30 Silver chargers ....... 1000 Knives ................... 29 Golden basons ........ Silver ditto, second sort ... 410 Other vessels ......... ------ Said to be 5400 ....... only 2499 Difference of the first account from itself .. 2901 1 ESDRAS, 1Esdras 2:13, 14. Golden cups ....... Silver cups ......... Silver censers ....
Golden vials ........ Silver vials ......... 2410 Other vessels ...... Total ................ 5469 Difference of the second account from the first ... 69 According, therefore, to the sum total in Ezra, the sum total in Esdras is only 69 different. See the next chapter. It may be said that the vessels did actually amount to 5400, and that the chief of them only were intended to be specified; and these happen to amount to 2499; but that it was not the design of Ezra to insert the whole; and that the ninth verse should be considered as stating, And of the chief of them, that is, the gold and silver articles, this is the number. But the expression in Ezra 1:10, other vessels, sets this conjecture aside: the place is most manifestly corrupted.
Cambridge Bible on Ezra 1:11
11. All the vessels, &c., five thousand and four hundred] It is natural to expect that the words ‘all the vessels’ would give us the sum total of the different figures mentioned in Ezra 1:9-10. The sum total however mentioned here Isaiah 5400. The vessels enumerated under the six classes (in Ezra 1:9-10), when added together, make only 2499. Unless we concede that the text is incorrect, the only solution of the variation is to suppose that Ezra 1:9-10 omit a large number of less important vessels. This is unsatisfactory, since the words ‘and other vessels a thousand’ are obviously intended to cover the remainder. It is probable therefore that the discrepancy arises from some ancient corruption in the text, which has been caused by copyists’ errors in transcribing numbers. This is a frequent source of mistake. The LXX. has the same text as the Hebrew, so that the error is of very ancient origin. The 1st Book of Esdras has two variations in the list of items, reading (1) ‘1000’ for ‘30’ ‘chargers of gold’, (2) ‘2410’ for ‘410’ ‘silver bowls’ (reading ‘2000’ instead of ‘a second sort’), and gives a total corresponding to its figures, i.e. 5469.
Some scholars, seeing in the variations of 1 Esdras a clue to the true solution, maintain that the corruption of the text is to be found in the figures both of the items and of the total (a) They reject the variation of ‘1000’ for ‘30’ chargers as a round number inserted by 1 Esdras; (b) they read ‘1000’ for ‘30’ ‘bowls of gold’, on the ground that 30 is too small a figure, since Ezra himself brought 20 of this description (Ezra 8:28); (c) they read ‘2410’ for ‘410 of a second sort,’ on the authority of 1 Esdras. These alterations bring the total to 5469, agreeing with 1 Esdras. Ewald (a) combining the reading of Ezra and 1 Esdras reads ‘1030’ for ‘30’ ‘chargers’, (b) keeping the ‘30’ ‘bowls of gold’, accepts the 1 Esdras reading of 2410, and thus obtains the total of 5499. Keil suspecting that the corruption is to be found in the sum total rather than in the items, suggests that by an accidental transposition of figures the true number of 2500 has become altered to 5400. In favour of this view, it must be admitted that (1) the figure of 5400 is surprisingly large, (2) copyists had a greater tendency to increase than to reduce numbers. But as the items are given in detail, so we should expect the sum total to be given exactly and not merely in a round number. As we have the two best texts agreeing in this total figure 5400, it is better to look for the error among the items. The reading of 1 Esdras ‘2410’ may possibly be correct. But in the absence of further evidence we are left to conjecture either that some items have accidentally fallen out or that some of the present figures have been wrongly transcribed.
Barnes' Notes on Ezra 1:11
The sum of the numbers as they stand in the present Hebrew text Isaiah 2,499, instead of 5,400.
Whedon's Commentary on Ezra 1:11
11. Five thousand and four hundred — This sum does not agree with the preceding numbers, which are 30+1,000+29+30+410+1,000=2,499. In 1Es 2:13-14, the number of vessels mentioned amounts to 5,469.
Sermons on Ezra 1:11
| Sermon | Description |
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Confrontation With the Living God
by Art Katz
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In this sermon, the preacher begins by addressing the idea that Arlo isn't going to change the world, but rather the world will come around. He then quotes from the book of Ecclesi |
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(Fury of Fire) 04 - Shrinking Back to Destruction
by Milton Green
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In this sermon, the speaker emphasizes the importance of receiving revelation in the Word of God and being willing to challenge old traditions and wrong teachings. The speaker enco |
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Learning the Fear of God (Telugu)
by Zac Poonen
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This sermon emphasizes the importance of fearing God and turning away from sin, drawing insights from the book of Job as the first book written by God in the Bible. It highlights t |
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Dead Men Tell No Tales
by Rolfe Barnard
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In this sermon, the preacher expresses his heartbreak over the state of the world and the church. He emphasizes the importance of having a strong testimony and warns against giving |
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The Dangers of Irreverence Before God
by Robert Wurtz II
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In this sermon, the preacher emphasizes the importance of preaching the word of God with reverence and fear. He criticizes a fellow preacher for not preaching God strongly enough a |
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Understanding What Sin Is (Telugu)
by Zac Poonen
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This sermon emphasizes the importance of meditating on the law of the Lord day and night, highlighting the blessings and prosperity that come from delighting in God's Word. It cont |
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The Sin of Being Unloving (Telugu)
by Zac Poonen
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This sermon emphasizes the importance of having a strong foundation in God, highlighting the need to abstain from wickedness and run away from sin as a mark of being God's people. |