Genesis 12:12
Genesis 12:12 in Multiple Translations
and when the Egyptians see you, they will say, ‘This is his wife.’ Then they will kill me but will let you live.
Therefore it shall come to pass, when the Egyptians shall see thee, that they shall say, This is his wife: and they will kill me, but they will save thee alive.
and it will come to pass, when the Egyptians shall see thee, that they will say, This is his wife: and they will kill me, but they will save thee alive.
And I am certain that when the men of Egypt see you, they will say, This is his wife: and they will put me to death and keep you.
When the Egyptians see you, they'll say, ‘She's his wife,’ and they'll kill me but not you!
Therefore it will come to passe, that when the Egyptians see thee, they will say, She is his wife: so will they kill me, but they will keepe thee aliue.
and it hath come to pass that the Egyptians see thee, and they have said, 'This [is] his wife,' and they have slain me, and thee they keep alive:
It will happen that when the Egyptians see you, they will say, ‘This is his wife.’ They will kill me, but they will save you alive.
Therefore it will come to pass, when the Egyptians shall see thee, that they will say, This is his wife: and they will kill me, but they will save thee alive.
And that when the Egyptians shall see thee, they will say: She is his wife: and they will kill me, and keep thee.
When the people in Egypt see you, they will say, ‘This woman is his wife!’ and they will kill me in order to get you, but they will not kill you.
I reckon the men in Egypt will see you, and they will say, ‘That beautiful woman is Abram’s wife. Let’s kill Abram, so that we can have her for ourselves.’ Then they will kill me, but they will let you live.
Berean Amplified Bible — Genesis 12:12
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.
Genesis 12:12 Interlinear (Deep Study)
BIB
HEB
וְ/הָיָ֗ה
כִּֽי
יִרְא֤וּ
אֹתָ/ךְ֙
הַ/מִּצְרִ֔ים
וְ/אָמְר֖וּ
אִשְׁתּ֣/וֹ
זֹ֑את
וְ/הָרְג֥וּ
אֹתִ֖/י
וְ/אֹתָ֥/ךְ
יְחַיּֽוּ
וְ/הָיָ֗ה
hâyâh
H1961
to be
Conj | V-Qal-Perf-3ms
כִּֽי
kîy
H3588
for
Conj
יִרְא֤וּ
râʼâh
H7200
Provider
V-Qal-Imperf-3mp
אֹתָ/ךְ֙
ʼêth
H853
Obj.
DirObjM | Suff
הַ/מִּצְרִ֔ים
Mitsrîy
H4713
Egyptian
Art | Ngmpa
וְ/אָמְר֖וּ
ʼâmar
H559
to say
Conj | V-Qal-Perf-3cp
אִשְׁתּ֣/וֹ
ʼishshâh
H802
woman
N-fs | Suff
זֹ֑את
zôʼth
H2063
this
Pron
וְ/הָרְג֥וּ
hârag
H2026
to kill
Conj | V-Qal-Perf-3cp
אֹתִ֖/י
ʼêth
H853
Obj.
DirObjM | Suff
וְ/אֹתָ֥/ךְ
ʼêth
H853
Obj.
Conj | DirObjM | Suff
יְחַיּֽוּ
châyâh
H2421
to live
V-Piel-Imperf-3mp
Hebrew Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
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Hebrew Word Reference — Genesis 12:12
וְ/הָיָ֗ה
hâyâh
H1961
"to be"
Conj | V-Qal-Perf-3ms
The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.
Definition: 1) to be, become, come to pass, exist, happen, fall out 1a) (Qal) 1a1) --- 1a1a) to happen, fall out, occur, take place, come about, come to pass 1a1b) to come about, come to pass 1a2) to come into being, become 1a2a) to arise, appear, come 1a2b) to become 1a2b1) to become 1a2b2) to become like 1a2b3) to be instituted, be established 1a3) to be 1a3a) to exist, be in existence 1a3b) to abide, remain, continue (with word of place or time) 1a3c) to stand, lie, be in, be at, be situated (with word of locality) 1a3d) to accompany, be with 1b) (Niphal) 1b1) to occur, come to pass, be done, be brought about 1b2) to be done, be finished, be gone
Usage: Occurs in 3131 OT verses. KJV: beacon, [idiom] altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, [phrase] follow, happen, [idiom] have, last, pertain, quit (one-) self, require, [idiom] use. See also: Genesis 1:2; Genesis 17:4; Genesis 36:11.
כִּֽי
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.
יִרְא֤וּ
râʼâh
H7200
"Provider"
V-Qal-Imperf-3mp
The Hebrew word for provider means to see or look after, and is used to describe God's care for his people. It appears in various forms throughout the Bible, including in Genesis and other books.
Definition: (Lord will) Provide, cause to be seen. This name means to see, look at, inspect, look after
Usage: Occurs in 1206 OT verses. KJV: advise self, appear, approve, behold, [idiom] certainly, consider, discern, (make to) enjoy, have experience, gaze, take heed, [idiom] indeed, [idiom] joyfully, lo, look (on, one another, one on another, one upon another, out, up, upon), mark, meet, [idiom] be near, perceive, present, provide, regard, (have) respect, (fore-, cause to, let) see(-r, -m, one another), shew (self), [idiom] sight of others, (e-) spy, stare, [idiom] surely, [idiom] think, view, visions. See also: Genesis 1:4; Genesis 41:41; Exodus 33:13.
אֹתָ/ךְ֙
ʼêth
H853
"Obj."
DirObjM | Suff
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.
הַ/מִּצְרִ֔ים
Mitsrîy
H4713
"Egyptian"
Art | Ngmpa
In the Bible, this word refers to an Egyptian, someone from the country of Egypt. It appears in the Old Testament, describing people from this northeastern African nation. Egyptians are mentioned in books like Genesis and Exodus.
Definition: Group of mits.ra.yim (מִצְרַ֫יִם "Egypt" H4714G) § Egyptian, of Egypt "double straits" Egyptian-an inhabitant or citizen of Egypt an Egyptian
Usage: Occurs in 67 OT verses. KJV: Egyptian, of Egypt. See also: Genesis 12:12; Exodus 8:17; Ezra 9:1.
וְ/אָמְר֖וּ
ʼâmar
H559
"to say"
Conj | V-Qal-Perf-3cp
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.
אִשְׁתּ֣/וֹ
ʼishshâh
H802
"woman"
N-fs | Suff
The Hebrew word for woman, used to describe a female person, wife, or animal, appears in many biblical passages, including Genesis and Exodus, and is often translated as woman, wife, or female.
Definition: : woman 1) woman, wife, female 1a) woman (opposite of man) 1b) wife (woman married to a man) 1c) female (of animals) 1d) each, every (pronoun)
Usage: Occurs in 686 OT verses. KJV: (adulter) ess, each, every, female, [idiom] many, [phrase] none, one, [phrase] together, wife, woman. Often unexpressed in English. See also: Genesis 2:22; Genesis 34:4; Numbers 5:12.
זֹ֑את
zôʼth
H2063
"this"
Pron
This Hebrew word means this or that, often used to point out something specific. It appears in various forms throughout the Old Testament.
Definition: 1) this, this one, here, which, this...that, the one...the other, such 1a) (alone) 1a1) this one 1a2) this...that, the one...the other, another 1b) (appos to subst) 1b1) this 1c) (as predicate) 1c1) this, such 1d) (enclitically) 1d1) then 1d2) who, whom 1d3) how now, what now 1d4) what now 1d5) wherefore now 1d6) behold here 1d7) just now 1d8) now, now already 1e) (poetry) 1e1) wherein, which, those who 1f) (with prefixes) 1f1) in this (place) here, then 1f2) on these conditions, herewith, thus provided, by, through this, for this cause, in this matter 1f3) thus and thus 1f4) as follows, things such as these, accordingly, to that effect, in like manner, thus and thus 1f5) from here, hence, on one side...on the other side 1f6) on this account 1f7) in spite of this, which, whence, how
Usage: Occurs in 570 OT verses. KJV: hereby (-in, -with), it, likewise, the one (other, same), she, so (much), such (deed), that, therefore, these, this (thing), thus. See also: Genesis 2:23; Numbers 7:88; Judges 1:27.
וְ/הָרְג֥וּ
hârag
H2026
"to kill"
Conj | V-Qal-Perf-3cp
To kill or slay with intent, as seen in the Bible when God instructs the Israelites to destroy certain nations. This word is used in various forms, including to murder or destroy. It appears in books like Exodus and Deuteronomy.
Definition: 1) to kill, slay, murder, destroy, murderer, slayer, out of hand 1a) (Qal) 1a1) to kill, slay 1a2) to destroy, ruin 1b) (Niphal) to be killed 1c) (Pual) to be killed, be slain
Usage: Occurs in 158 OT verses. KJV: destroy, out of hand, kill, murder(-er), put to (death), make (slaughter), slay(-er), [idiom] surely. See also: Genesis 4:8; 2 Kings 8:12; Psalms 10:8.
אֹתִ֖/י
ʼêth
H853
"Obj."
DirObjM | Suff
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.
וְ/אֹתָ֥/ךְ
ʼêth
H853
"Obj."
Conj | DirObjM | Suff
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.
יְחַיּֽוּ
châyâh
H2421
"to live"
V-Piel-Imperf-3mp
To live or have life is the meaning of this Hebrew word, which can also mean to revive or be quickened. It is used in the Bible to describe God's power to sustain life and restore people to health, as seen in the stories of the prophets and Jesus' miracles.
Definition: 1) to live, have life, remain alive, sustain life, live prosperously, live for ever, be quickened, be alive, be restored to life or health 1a) (Qal) 1a1) to live 1a1a) to have life 1a1b) to continue in life, remain alive 1a1c) to sustain life, to live on or upon 1a1d) to live (prosperously) 1a2) to revive, be quickened 1a2a) from sickness 1a2b) from discouragement 1a2c) from faintness 1a2d) from death 1b) (Piel) 1b1) to preserve alive, let live 1b2) to give life 1b3) to quicken, revive, refresh 1b3a) to restore to life 1b3b) to cause to grow 1b3c) to restore 1b3d) to revive 1c) (Hiphil) 1c1) to preserve alive, let live 1c2) to quicken, revive 1c2a) to restore (to health) 1c2b) to revive 1c2c) to restore to life
Usage: Occurs in 239 OT verses. KJV: keep (leave, make) alive, [idiom] certainly, give (promise) life, (let, suffer to) live, nourish up, preserve (alive), quicken, recover, repair, restore (to life), revive, ([idiom] God) save (alive, life, lives), [idiom] surely, be whole. See also: Genesis 5:3; 2 Samuel 16:16; Psalms 22:27.
Study Notes — Genesis 12:12
Show Verse Quote Highlights
- Context
- Cross References
- Genesis 12:12 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Genesis 12:12
- Jamieson-Fausset-Brown on Genesis 12:12
- Matthew Poole's Commentary on Genesis 12:12
- Trapp's Commentary on Genesis 12:12
- Ellicott's Commentary on Genesis 12:12
- Cambridge Bible on Genesis 12:12
- Sermons on Genesis 12:12
Context — Abram and Sarai in Egypt
10Now there was a famine in the land. So Abram went down to Egypt to live there for a while because the famine was severe.
11As he was about to enter Egypt, he said to his wife Sarai, “Look, I know that you are a beautiful woman,
12and when the Egyptians see you, they will say, ‘This is his wife.’ Then they will kill me but will let you live.
13Please say you are my sister, so that I will be treated well for your sake, and on account of you my life will be spared.” 14So when Abram entered Egypt, the Egyptians saw that the woman was very beautiful.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 20:11 | Abraham replied, “I thought to myself, ‘Surely there is no fear of God in this place. They will kill me on account of my wife.’ |
| 2 | Genesis 26:7 | But when the men of that place asked about his wife, he said, “She is my sister.” For he was afraid to say, “She is my wife,” since he thought to himself, “The men of this place will kill me on account of Rebekah, because she is so beautiful.” |
| 3 | 1 John 1:8–10 | If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. If we say we have not sinned, we make Him out to be a liar, and His word is not in us. |
| 4 | Matthew 10:28 | Do not be afraid of those who kill the body but cannot kill the soul. Instead, fear the One who can destroy both soul and body in hell. |
| 5 | Proverbs 29:25 | The fear of man is a snare, but whoever trusts in the LORD is set securely on high. |
| 6 | 1 Samuel 27:1 | David, however, said to himself, “One of these days now I will be swept away by the hand of Saul. There is nothing better for me than to escape to the land of the Philistines. Then Saul will stop searching for me all over Israel, and I will slip out of his hand.” |
Genesis 12:12 Summary
In Genesis 12:12, Abram is worried that the Egyptians will kill him and take his wife Sarai because of her beauty. This shows that Abram was afraid and didn't fully trust in God's protection, unlike his trust in God's promise in Genesis 12:2-3. However, despite Abram's fears and mistakes, God is still in control and will fulfill His promises, as seen in Genesis 12:1-3 and Genesis 17:1-8. We can learn from Abram's example to trust in God's sovereignty and provision, rather than relying on our own strength and wisdom, as encouraged in Proverbs 3:5-6.
Frequently Asked Questions
Why was Abram worried about the Egyptians seeing his wife Sarai?
Abram was worried because he knew that Sarai was a beautiful woman, and he feared that the Egyptians would kill him to take her as their own, as stated in Genesis 12:12. This fear is also seen in other biblical accounts, such as the story of Isaac and Rebekah in Genesis 26:7.
What does this verse reveal about Abram's faith?
This verse reveals that Abram's faith was not perfect, and he was willing to compromise the truth to protect himself, as seen in his request for Sarai to say she was his sister in Genesis 12:13. This is in contrast to his faith in God's promise in Genesis 12:2-3.
How does this verse relate to the theme of God's sovereignty?
This verse shows that despite Abram's fears and mistakes, God is still in control and will fulfill His promises, as seen in Genesis 12:1-3 and Genesis 17:1-8. God's sovereignty is also demonstrated in the way He protects Sarai and Abram in Egypt, as seen in Genesis 12:17-20.
What can we learn from Abram's mistake in this verse?
We can learn that even when we make mistakes and try to take matters into our own hands, God can still use us and fulfill His plans, as seen in the story of Joseph in Genesis 50:20. However, it is also important to trust in God's sovereignty and provision, rather than relying on our own strength and wisdom, as encouraged in Proverbs 3:5-6.
Reflection Questions
- What are some areas in my life where I am trying to take control and protect myself, rather than trusting in God's sovereignty?
- How can I apply the principle of trusting in God's provision and protection, as seen in Genesis 12:1-3, to my own life?
- What are some ways that I can demonstrate faith and trust in God, even when faced with difficult circumstances, as seen in the examples of Abram and other biblical characters?
- How can I balance my desire for self-protection with my need to trust in God's sovereignty and provision, as seen in the story of Abram and Sarai in Genesis 12:10-20?
Gill's Exposition on Genesis 12:12
Therefore it shall come to pass, when the Egyptians shall see thee,.... Who were a lustful people, and whose eyes would soon be fastened upon, and be taken with the beauty of Sarai: that they shall
Jamieson-Fausset-Brown on Genesis 12:12
And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife, Behold now, I know that thou art a fair woman to look upon: When he was come near to enter into
Matthew Poole's Commentary on Genesis 12:12
The Egyptians were a very lustful people, which made Abram more cautious.
Trapp's Commentary on Genesis 12:12
Genesis 12:12 Therefore it shall come to pass, when the Egyptians shall see thee, that they shall say, This [is] his wife: and they will kill me, but they will save thee alive.Ver. 12. Therefore it shall come to pass, &c.] Note here, saith Pererius, 1. The raging affection of the Egyptians, that made no conscience of murder to enjoy their lust; 2. Their blindness, that made less account of murder than adultery. Note again, saith Piscator, that beauty exposeth a body to the danger of dishonesty, and that, as the poet hath it, “ Lis est cam forma magna pudicitiae .” Let those therefore that have beauty look to their chastity, and possess their vessels in holiness and honour; “ Thesaurum cum virgo, tuum vas fictile servet, Ut caveas quae sunt noxia, tuta time .” Filthiness in a woman is most abominable; therefore is a whore called a strange woman. Cavete ab hoc quem natura notavit
Ellicott's Commentary on Genesis 12:12
(11-13) Thou art a fair woman.—For the word yephath, rendered “fair,” see on Genesis 9:27. Though its general meaning is beautiful, yet there can be no doubt that the light colour of Sarai’s complexion was that which would chiefly commend her to the Egyptians; for she was now past sixty, and though vigorous enough to bear a son at ninety, yet that was by the special favour of God. As she lived to the age of 127 (Genesis 23:1), she was now about middle age, and evidently had retained much of her early beauty; and this, added to the difference of tint, would make her still attractive to the swarthy descendants of Ham, especially as they were not a handsome race, but had flat foreheads, high cheek-bones, large mouths, and thick lips. Twenty years later we find Abram still haunted by fears of the effects of her personal appearance (Genesis 20:2), even when living among a better-featured race. From Genesis 20:13 it appears that on leaving Haran Abram and Sarai had agreed upon adopting this expedient, which seems to us so strangely contrary to the faith which the patriarch was at that very time displaying. He abandons his birthplace at the Divine command, and starts upon endless wanderings; and yet, to protect his own life, he makes an arrangement which involves the possible sacrifice of the chastity of his wife; and twice, but for God’s interference, this painful result would actually have happened. Perhaps Abram may have depended upon Sarai’s cleverness to help herself out of the difficulty; but such a mixture of faith and weakness, of trust in God in abandoning so much and trust in worldly policy for preservation in a foreseen danger, cannot but make us feel how much of infirmity there was even in a character otherwise so noble.
Cambridge Bible on Genesis 12:12
Genesis 12:10 to Genesis 13:2. Abram in Egypt. (J.) The narrative in this section should be compared with the similar ones in 20, 26. It is repellent to our sense of honour, chivalry, and purity. It is true that Abram’s cowardice is reproved, and that the action of the Egyptian Pharaoh is represented in a more favourable light. On the other hand, Abram, though dismissed from the court, leaves Egypt enriched with great spoil. By a subterfuge he had hoped to save his own life at the cost of his wife’s honour. His cowardly deceit is detected: and his life is not imperilled. Sarai’s honour is spared; and the patriarch withdraws immensely enriched in possessions. This story, doubtless, would not have appeared so sordid to the ancient Israelite as it does to us.
Perhaps the cunning, the detection, and the increase of wealth, may have commended the story to the Israelite of old times. Its popularity must account for its re-appearance in 20, 26. It would be gratifying, if, in this story and in its variants, we were warranted in recognizing under an allegorical form the peril, to which nomad tribes of the Hebrew stock were exposed, of being absorbed among the inhabitants of a civilized community. Such a tribal misadventure might well be commemorated under the imagery of such a story. It is more probable, however, that the story illustrates the Divine protection over the patriarch amid the dangers of a foreign country. God’s goodness, not Abram’s merit, averts the peril. In the present sequence of patriarchal narratives, this section shews how the fulfilment of the Divine promise is first imperilled through the patriarch’s own failure in courage and faith. The very qualities for which he is renowned, are lacking in the hour of temptation. God’s goodness and grace alone rescue him and his wife. A heathen king of Egypt upholds the universal law of virtue more successfully than the servant of Jehovah.
The story reveals that Jehovah causes His will to be felt in Egypt no less than in Palestine. But the moral of the story does not satisfy any Christian standard in its representation either of Jehovah or of the patriarch. The knowledge of God is progressive.
Sermons on Genesis 12:12
| Sermon | Description | |
|---|---|---|
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Genesis 20:1-18 by John Calvin | John Calvin preaches about the journey of Abraham and his encounter with Abimelech, highlighting Abraham's faith and struggles, as well as the grace and protection of God amidst hu |
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A Sermon That Has Angered Many - Examine Yourself by Paul Washer | In this sermon, the preacher emphasizes the fleeting nature of life and the importance of focusing on eternal things. He warns against being enslaved to the things of this present |
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A Divided Heart by C.H. Spurgeon | C.H. Spurgeon addresses the issue of a divided heart, emphasizing that such a condition leads to spiritual faultiness both individually and within the church. He warns that a divid |
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(Job: An Epic in Brokenness) 1. in the Crucible of Suffering by Roy Hession | In this sermon, the speaker discusses the fourth test that Job faced, which was the counsel of his three friends. These friends, who were oriental philosophers, constantly implied |
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Biblical Assurance (Part 2) by Paul Washer | In this sermon, the preacher focuses on the topic of being truly born again and how to know if one is a genuine believer. He emphasizes the importance of aligning one's lifestyle w |
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8 Ways to Deceive Ourselves by Zac Poonen | This sermon emphasizes the dangers of self-deception, focusing on the need to be vigilant against deception in various aspects of our lives. It highlights the importance of humilit |
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Apostasy/healing/prosperity? by Zac Poonen | This sermon delves into 2 Thessalonians chapter 2, emphasizing the warning about the last days and the deception that will lead many Christians astray. It highlights the danger of |