2 Chronicles 28:10
2 Chronicles 28:10 in Multiple Translations
And now you intend to reduce to slavery the men and women of Judah and Jerusalem. But are you not also guilty before the LORD your God?
And now ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you: but are there not with you, even with you, sins against the LORD your God?
And now ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you: but are there not even with you trespasses of your own against Jehovah your God?
And now your purpose is to keep the children of Judah and Jerusalem as men-servants and women-servants under your yoke: but are there no sins against the Lord your God to be seen among yourselves?
Now you're planning to turn these people from Judah and Jerusalem into slaves. But aren't you also guilty of sinning against the Lord your God?
And nowe ye purpose to keepe vnder the children of Iudah and Ierusalem, as seruants and handmaides vnto you: but are not you such, that sinnes are with you before the Lord your God?
and now, sons of Judah and Jerusalem ye are saying to subdue for men-servants and for maid-servants to you; but are there not with you causes of guilt before Jehovah your God?
Now you intend to degrade the children of Judah and Jerusalem as male and female slaves for yourselves. Aren’t there even with you trespasses of your own against the LORD your God?
And now ye purpose to keep under the children of Judah and Jerusalem for bond-men and bond-women to you: but are there not with you, even with you, sins against the LORD your God?
Moreover you have a mind to keep under the children of Juda and Jerusalem for your bondmen and bondwomen, which ought not to be done: for you have sinned in this against the Lord your God.
And now you want to sin by causing men and women from Judah to become your slaves, but you have certainly also sinned against Yahweh our God!
Berean Amplified Bible — 2 Chronicles 28:10
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.
2 Chronicles 28:10 Interlinear (Deep Study)
BIB
HEB
וְ֠/עַתָּה
בְּנֵֽי
יְהוּדָ֤ה
וִֽ/ירוּשָׁלִַ֨ם֙
אַתֶּ֣ם
אֹמְרִ֔ים
לִ/כְבֹּ֛שׁ
לַ/עֲבָדִ֥ים
וְ/לִ/שְׁפָח֖וֹת
לָ/כֶ֑ם
הֲ/לֹ֤א
רַק
אַתֶּם֙
עִמָּ/כֶ֣ם
אֲשָׁמ֔וֹת
לַ/יהוָ֖ה
אֱלֹהֵי/כֶֽם
וְ֠/עַתָּה
ʻattâh
H6258
now
Conj | Adv
בְּנֵֽי
bên
H1121
son
N-mp
יְהוּדָ֤ה
Yᵉhûwdâh
H3063
Judah
N-proper
וִֽ/ירוּשָׁלִַ֨ם֙
Yᵉrûwshâlaim
H3389
Jerusalem
Conj | N-proper
אַתֶּ֣ם
ʼattâh
H859
you(m.s.)
Pron
אֹמְרִ֔ים
ʼâmar
H559
to say
V-Qal
לִ/כְבֹּ֛שׁ
kâbash
H3533
to subdue
Prep | V-Qal-Inf-a
לַ/עֲבָדִ֥ים
ʻebed
H5650
servant/slave
Prep | N-mp
וְ/לִ/שְׁפָח֖וֹת
shiphchâh
H8198
maidservant
Conj | Prep | N-fp
לָ/כֶ֑ם
Prep | Suff
הֲ/לֹ֤א
lôʼ
H3808
not
Part | Part
רַק
raq
H7535
except
DirObjM
אַתֶּם֙
ʼattâh
H859
you(m.s.)
Pron
עִמָּ/כֶ֣ם
ʻim
H5973
with
Prep | Suff
אֲשָׁמ֔וֹת
ʼashmâh
H819
guiltiness
N-fp
לַ/יהוָ֖ה
Yᵉhôvâh
H3068
The Lord
Prep | N-proper
אֱלֹהֵי/כֶֽם
ʼĕlôhîym
H430
God
N-mp | Suff
Hebrew Word Study
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Hebrew Word Reference — 2 Chronicles 28:10
וְ֠/עַתָּה
ʻattâh
H6258
"now"
Conj | Adv
This word means now or at this time, like in Exodus when God says now is the time to act. It can also be used to connect ideas or show a change in time, as seen in the book of Isaiah.
Definition: 1) now 1a) now 1b) in phrases
Usage: Occurs in 422 OT verses. KJV: henceforth, now, straightway, this time, whereas. See also: Genesis 3:22; Joshua 24:23; 2 Samuel 24:13.
בְּנֵֽי
bên
H1121
"son"
N-mp
In the Bible, this word means a son or descendant, and can also refer to a grandson, nation, or quality. It appears in 1 Chronicles 24, describing a Levite named Beno. The word is used to show family relationships and inheritance.
Definition: : child/son
Usage: Occurs in 3653 OT verses. KJV: [phrase] afflicted, age, (Ahoh-) (Ammon-) (Hachmon-) (Lev-) ite, (anoint-) ed one, appointed to, ([phrase]) arrow, (Assyr-) (Babylon-) (Egypt-) (Grec-) ian, one born, bough, branch, breed, [phrase] (young) bullock, [phrase] (young) calf, [idiom] came up in, child, colt, [idiom] common, [idiom] corn, daughter, [idiom] of first, [phrase] firstborn, foal, [phrase] very fruitful, [phrase] postage, [idiom] in, [phrase] kid, [phrase] lamb, ([phrase]) man, meet, [phrase] mighty, [phrase] nephew, old, ([phrase]) people, [phrase] rebel, [phrase] robber, [idiom] servant born, [idiom] soldier, son, [phrase] spark, [phrase] steward, [phrase] stranger, [idiom] surely, them of, [phrase] tumultuous one, [phrase] valiant(-est), whelp, worthy, young (one), youth. See also: Genesis 3:16; Genesis 23:3; Genesis 34:18.
יְהוּדָ֤ה
Yᵉhûwdâh
H3063
"Judah"
N-proper
Judah is the name of the tribe descended from Judah, the son of Jacob. It is also the name of the region where the tribe lived. The name means 'praised' and is first mentioned in Genesis.
Definition: § Judah = "praised" the tribe descended from Judah the son of Jacob
Usage: Occurs in 754 OT verses. KJV: Judah. See also: Genesis 29:35; 1 Samuel 23:3; 2 Kings 14:13.
וִֽ/ירוּשָׁלִַ֨ם֙
Yᵉrûwshâlaim
H3389
"Jerusalem"
Conj | N-proper
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.
אַתֶּ֣ם
ʼattâh
H859
"you(m.s.)"
Pron
You is the translation of a Hebrew word used to address someone directly, like when God says you to someone in the Bible. It can be singular or plural, and is often translated as thee, thou, or ye.
Definition: you (second pers. sing. masc.)
Usage: Occurs in 997 OT verses. KJV: thee, thou, ye, you. See also: Genesis 3:11; Exodus 23:9; Deuteronomy 14:1.
אֹמְרִ֔ים
ʼâmar
H559
"to say"
V-Qal
This Hebrew word means to say or speak, and it's used in many different ways in the Bible. It can mean to command, promise, or think, and it's translated in the KJV as 'answer', 'appoint', or 'command'.
Definition: 1) to say, speak, utter 1a) (Qal) to say, to answer, to say in one's heart, to think, to command, to promise, to intend 1b) (Niphal) to be told, to be said, to be called 1c) (Hithpael) to boast, to act proudly 1d) (Hiphil) to avow, to avouch Aramaic equivalent: a.mar (אֲמַר "to say" H0560)
Usage: Occurs in 4337 OT verses. KJV: answer, appoint, avouch, bid, boast self, call, certify, challenge, charge, [phrase] (at the, give) command(-ment), commune, consider, declare, demand, [idiom] desire, determine, [idiom] expressly, [idiom] indeed, [idiom] intend, name, [idiom] plainly, promise, publish, report, require, say, speak (against, of), [idiom] still, [idiom] suppose, talk, tell, term, [idiom] that is, [idiom] think, use (speech), utter, [idiom] verily, [idiom] yet. See also: Genesis 1:3; Genesis 18:23; Genesis 25:32.
לִ/כְבֹּ֛שׁ
kâbash
H3533
"to subdue"
Prep | V-Qal-Inf-a
To subdue means to conquer or force someone or something into submission. In the Bible, this word is used to describe the act of dominating or oppressing others, and is often used in the context of war or conflict.
Definition: 1) to subject, subdue, force, keep under, bring into bondage 1a) (Qal) 1a1) to bring into bondage, make subservient 1a2) to subdue, force, violate 1a3) to subdue, dominate, tread down 1b) (Niphal) to be subdued 1c) (Piel) to subdue 1d) (Hiphil) to bring into bondage
Usage: Occurs in 13 OT verses. KJV: bring into bondage, force, keep under, subdue, bring into subjection. See also: Genesis 1:28; 2 Chronicles 28:10; Jeremiah 34:11.
לַ/עֲבָדִ֥ים
ʻebed
H5650
"servant/slave"
Prep | N-mp
This word refers to a servant or slave, often in the context of serving God or a human master. It can also describe a prophet or Levite. The KJV translates it as bondage, bondman, or servant.
Definition: 1) slave, servant 1a) slave, servant, man-servant 1b) subjects 1c) servants, worshippers (of God) 1d) servant (in special sense as prophets, Levites etc) 1e) servant (of Israel) 1f) servant (as form of address between equals) Aramaic equivalent: a.vad (עֲבַד "servant/slave" H5649)
Usage: Occurs in 714 OT verses. KJV: [idiom] bondage, bondman, (bond-) servant, (man-) servant. See also: Genesis 9:25; Exodus 11:3; 1 Samuel 8:16.
וְ/לִ/שְׁפָח֖וֹת
shiphchâh
H8198
"maidservant"
Conj | Prep | N-fp
A shiphchah was a female slave or servant in a household, often belonging to a mistress. This term is used to describe a lowly position, and is sometimes used as a term of humility or respect.
Definition: 1) maid, maid-servant, slavegirl 1a) maid, maid-servant (as belonging to a mistress) 1b) of address, speaker, humility (fig)
Usage: Occurs in 58 OT verses. KJV: (bond-, hand-) maid(-en, -servant), wench, bondwoman, womanservant. See also: Genesis 12:16; Ruth 2:13; Psalms 123:2.
לָ/כֶ֑ם
""
Prep | Suff
הֲ/לֹ֤א
lôʼ
H3808
"not"
Part | Part
The Hebrew word for not or no is used to indicate absence or negation, as when God says no to the Israelites' requests, or when they disobey His commands.
Definition: 1) not, no 1a) not (with verb-absolute prohibition) 1b) not (with modifier-negation) 1c) nothing (subst) 1d) without (with particle) 1e) before (of time) Aramaic equivalent: la (לָא "not" H3809)
Usage: Occurs in 3967 OT verses. KJV: [idiom] before, [phrase] or else, ere, [phrase] except, ig(-norant), much, less, nay, neither, never, no((-ne), -r, (-thing)), ([idiom] as though...,(can-), for) not (out of), of nought, otherwise, out of, [phrase] surely, [phrase] as truly as, [phrase] of a truth, [phrase] verily, for want, [phrase] whether, without. See also: Genesis 2:5; Genesis 31:15; Exodus 4:9.
רַק
raq
H7535
"except"
DirObjM
This Hebrew word means 'except' or 'only', used to limit or emphasize something, like in Exodus 12:11 where it says to eat the Passover meal in haste, with nothing but your clothes on. It can also mean 'but' or 'nevertheless'.
Definition: 1) only, altogether, surely 1a) only 1b) only, nought but, altogether (in limitation) 1c) save, except (after a negative) 1d) only, altogether, surely (with an affirmative) 1e) if only, provided only (prefixed for emphasis) 1f) only, exclusively (for emphasis)
Usage: Occurs in 107 OT verses. KJV: but, even, except, howbeit howsoever, at the least, nevertheless, nothing but, notwithstanding, only, save, so (that), surely, yet (so), in any wise. See also: Genesis 6:5; Joshua 13:14; Psalms 32:6.
אַתֶּם֙
ʼattâh
H859
"you(m.s.)"
Pron
You is the translation of a Hebrew word used to address someone directly, like when God says you to someone in the Bible. It can be singular or plural, and is often translated as thee, thou, or ye.
Definition: you (second pers. sing. masc.)
Usage: Occurs in 997 OT verses. KJV: thee, thou, ye, you. See also: Genesis 3:11; Exodus 23:9; Deuteronomy 14:1.
עִמָּ/כֶ֣ם
ʻim
H5973
"with"
Prep | Suff
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.
אֲשָׁמ֔וֹת
ʼashmâh
H819
"guiltiness"
N-fp
Ashmah refers to guilt or sin, often requiring a guilt-offering to make things right with God. It involves doing wrong, committing a trespass, or becoming guilty, and is mentioned in various Bible passages.
Definition: 1) guiltiness, guilt, offense, sin, wrong-doing 1a) doing wrong, committing a trespass or offense 1b) becoming guilty, guilt 1c) bringing a guilt-offering
Usage: Occurs in 17 OT verses. KJV: offend, sin, (cause of) trespass(-ing, offering). See also: Leviticus 4:3; 2 Chronicles 33:23; Psalms 69:6.
לַ/יהוָ֖ה
Yᵉhôvâh
H3068
"The Lord"
Prep | N-proper
Yehovah is another name for God, often translated as 'the Lord'. It is a national name for God in the Jewish faith. This name is used throughout the Old Testament.
Definition: Another name of ye.ru.sha.laim (יְרוּשָׁלִַ֫ם, יְרוּשְׁלֵם "Jerusalem" H3389)
Usage: Occurs in 5522 OT verses. KJV: Jehovah, the Lord. Compare H3050 (יָהּ), H3069 (יְהֹוִה). See also: Genesis 2:4; Genesis 24:42; Exodus 8:8.
אֱלֹהֵי/כֶֽם
ʼĕlôhîym
H430
"God"
N-mp | Suff
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.
Study Notes — 2 Chronicles 28:10
Show Verse Quote Highlights
- Context
- Cross References
- 2 Chronicles 28:10 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on 2 Chronicles 28:10
- Jamieson-Fausset-Brown on 2 Chronicles 28:10
- Matthew Poole's Commentary on 2 Chronicles 28:10
- Trapp's Commentary on 2 Chronicles 28:10
- Ellicott's Commentary on 2 Chronicles 28:10
- Cambridge Bible on 2 Chronicles 28:10
- Barnes' Notes on 2 Chronicles 28:10
- Sermons on 2 Chronicles 28:10
Context — Aram Defeats Judah
8Then the Israelites took 200,000 captives from their kinsmen—women, sons, and daughters. They also carried off a great deal of plunder and brought it to Samaria.
9But a prophet of the LORD named Oded was there, and he went out to meet the army that returned to Samaria. “Look,” he said to them, “because of His wrath against Judah, the LORD, the God of your fathers, has delivered them into your hand. But you have slaughtered them in a rage that reaches up to heaven.
10And now you intend to reduce to slavery the men and women of Judah and Jerusalem. But are you not also guilty before the LORD your God?
11Now therefore, listen to me and return the captives you took from your kinsmen, for the fierce anger of the LORD is upon you.” 12Then some of the leaders of the Ephraimites —Azariah son of Jehohanan, Berechiah son of Meshillemoth, Jehizkiah son of Shallum, and Amasa son of Hadlai—stood in opposition to those arriving from the war.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Leviticus 25:39–46 | If a countryman among you becomes destitute and sells himself to you, then you must not force him into slave labor. Let him stay with you as a hired worker or temporary resident; he is to work for you until the Year of Jubilee. Then he and his children are to be released, and he may return to his clan and to the property of his fathers. Because the Israelites are My servants, whom I brought out of the land of Egypt, they are not to be sold as slaves. You are not to rule over them harshly, but you shall fear your God. Your menservants and maidservants shall come from the nations around you, from whom you may purchase them. You may also purchase them from the foreigners residing among you or their clans living among you who are born in your land. These may become your property. You may leave them to your sons after you to inherit as property; you can make them slaves for life. But as for your brothers, the Israelites, no man may rule harshly over his brother. |
| 2 | Matthew 7:2–4 | For with the same judgment you pronounce, you will be judged; and with the measure you use, it will be measured to you. Why do you look at the speck in your brother’s eye, but fail to notice the beam in your own eye? How can you say to your brother, ‘Let me take the speck out of your eye,’ while there is still a beam in your own eye? |
| 3 | Jeremiah 25:29 | For behold, I am beginning to bring disaster on the city that bears My Name, so how could you possibly go unpunished? You will not go unpunished, for I am calling down a sword upon all the inhabitants of the earth, declares the LORD of Hosts.’ |
| 4 | Romans 12:20–21 | On the contrary, “If your enemy is hungry, feed him; if he is thirsty, give him a drink. For in so doing, you will heap burning coals on his head.” Do not be overcome by evil, but overcome evil with good. |
| 5 | 1 Peter 4:17–18 | For it is time for judgment to begin with the family of God; and if it begins with us, what will the outcome be for those who disobey the gospel of God? And, “If it is hard for the righteous to be saved, what will become of the ungodly and the sinner?” |
2 Chronicles 28:10 Summary
This verse, 2 Chronicles 28:10, is saying that the Israelites are planning to make slaves out of their own family members, the people of Judah and Jerusalem, which is not what God wants. The prophet Oded is telling them that they are guilty before God for doing this, just like it says in Romans 3:23 that we all sin and fall short of God's glory. We can learn from this that God wants us to treat others with kindness and respect, like it says in Matthew 22:39 to love our neighbors as ourselves. By following God's commands, like those found in Leviticus 19:18, we can show His love and heart for justice to those around us.
Frequently Asked Questions
What is the context of 2 Chronicles 28:10 and why is it significant?
The context of 2 Chronicles 28:10 is a prophecy given by the prophet Oded to the Israelites after they had taken captives from Judah and Jerusalem, as seen in 2 Chronicles 28:8. This verse is significant because it highlights the sin of the Israelites in reducing their kinsmen to slavery, despite God's clear commands against such actions, as seen in Leviticus 25:39-46.
How does this verse relate to the concept of guilt before God?
In 2 Chronicles 28:10, the prophet Oded asks the Israelites if they are not also guilty before the LORD their God, implying that their actions have consequences in God's eyes, as also seen in Romans 3:23, which states that all have sinned and fall short of God's glory.
What is the main point of 2 Chronicles 28:10 and what action is required of the Israelites?
The main point of 2 Chronicles 28:10 is that the Israelites are guilty of reducing their kinsmen to slavery, and the required action is for them to return the captives, as stated in 2 Chronicles 28:11, which is in line with God's command to love their neighbors as themselves, as seen in Leviticus 19:18 and Matthew 22:39.
How does this verse demonstrate God's character and heart for justice?
2 Chronicles 28:10 demonstrates God's character and heart for justice by showing that He is concerned about the treatment of the poor and the oppressed, as seen in Isaiah 1:17, and that He holds people accountable for their actions, as also stated in Jeremiah 22:13.
Reflection Questions
- What are some ways in which I may be contributing to the oppression or slavery of others, whether physically, emotionally, or spiritually, and how can I make amends?
- How can I balance the need to confront sin and injustice with the need to show love and compassion to those who are guilty, as seen in 2 Chronicles 28:10?
- In what ways can I demonstrate God's heart for justice in my own life and community, and what actions can I take to promote freedom and equality for all people?
- What are some areas in my life where I may be guilty before God, and how can I confess and repent of these sins, as encouraged in 1 John 1:9?
Gill's Exposition on 2 Chronicles 28:10
And now ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you,.... As seemed by taking and bringing captive such a number of them, contrary to the law,
Jamieson-Fausset-Brown on 2 Chronicles 28:10
But a prophet of the LORD was there, whose name was Oded: and he went out before the host that came to Samaria, and said unto them, Behold, because the LORD God of your fathers was wroth with Judah,
Matthew Poole's Commentary on 2 Chronicles 28:10
Which, if not repented of, may bring down the like vengeance upon your own heads.
Trapp's Commentary on 2 Chronicles 28:10
2 Chronicles 28:10 And now ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you: [but are there] not with you, even with you, sins against the LORD your God?Ver. 10. But are there not with you, even with you, sins against the Lord?] At the loss of Calais, when a proud Frenchman asked an English captain, When will you fetch Calais again? he gravely answered, When your sins shall weigh down ours.
Ellicott's Commentary on 2 Chronicles 28:10
(10) Ye purpose.—Literally, Ye are saying or proposing (2ch. 1:18). To keep under.—Subdue, or reduce to bondmen, Genesis 1:28 (kabash).Unto you.—Yourselves.But are there not with you.—An abrupt question: Are there no trespasses at all with you yourselves? i.e., “Are you yourselves wholly guiltless, that your indignation was so hot against your brethren? (Genesis 20:11). Or, “Are there no trespasses with you only?” . . . Are you the only guiltless people, so that you are justified in these severities?” (Job 1:15). The reference in either case may be to the calves of Bethel and Dan.
Cambridge Bible on 2 Chronicles 28:10
10. keep under] In Nehemiah 5:5, the same Heb. word is translated, “bring into bondage”; cp. Ryle’s note on Hebrew slavery in loco. One Hebrew might hold another Hebrew as a slave for a limited period, but in the present passage the case is of one part of the people taking advantage of the fortune of war to reduce to slavery thousands of their fellow-countrymen. with you, even with you, sins] R.V. even with you trespasses (“guiltinesses” Heb., cp. 2 Chronicles 24:18) of your own.
Barnes' Notes on 2 Chronicles 28:10
Are there not with you ... sins against the Lord? - The ten tribes had fallen away from the true faith far more completely and more hopelessly than the two.
Sermons on 2 Chronicles 28:10
| Sermon | Description | |
|---|---|---|
|
William Wilberforce by Michael Haykin | In this sermon, the speaker concludes a series on the 18th century and focuses on the life of William Wilberforce and his fight against the slave trade. The church in the 18th cent |
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The Sacrifice That Is Pleasing to God by Duncan Campbell | In this sermon, the speaker emphasizes the concept of God's second chance. He highlights that after death, there is no second chance, but in life, God gives us the opportunity to c |
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Be a Blessing by Jim Cymbala | In this sermon, the preacher discusses the promises made by God to Abraham in Genesis. The four promises mentioned are: making Abraham into a great nation, blessing him, making his |
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Beatitudes - Part 7 by Leonard Ravenhill | In this sermon, the speaker recounts a conversation with a woman named Mrs. Crook who shares some distressing news. The speaker emphasizes the importance of obeying God and trustin |
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When You Pray by Chuck Smith | In this sermon, the preacher focuses on the importance of prayer and the kingdom of God. He begins by sharing a parable from Matthew 18, where Jesus illustrates the concept of forg |
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The Day of Judgment by Aaron Dunlop | In this sermon, the speaker discusses the judgment of God and its various aspects. The first aspect is the event of the judgment, which is referred to as the day of the Lord. The s |
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(Obadiah) How God Deals With Pride by David Guzik | In this sermon, the preacher discusses the downfall of a proud and fortified nation. He emphasizes that despite their confidence in their defenses, God declares that they will be s |