1 Chronicles 29:21

Translation
King James Version
And they sacrificed sacrifices unto the LORD, and offered burnt offerings unto the LORD, on the morrow after that day, even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink offerings, and sacrifices in abundance for all Israel:
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KJV (with Strong's)
And they sacrificed H2076 sacrifices H2077 unto the LORD H3068, and offered H5927 burnt offerings H5930 unto the LORD H3068, on the morrow H4283 after that day H3117, even a thousand H505 bullocks H6499, a thousand H505 rams H352, and a thousand H505 lambs H3532, with their drink offerings H5262, and sacrifices H2077 in abundance H7230 for all Israel H3478:
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Complete Jewish Bible
On the following day they presented sacrifices to ADONAI and offered burnt offerings to ADONAI - a thousand bulls, a thousand rams and a thousand lambs, with their drink offerings - and sacrifices in abundance for all Isra'el.
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Berean Standard Bible
The next day they offered sacrifices and presented burnt offerings to the LORD: a thousand bulls, a thousand rams, and a thousand lambs, along with their drink offerings, and other sacrifices in abundance for all Israel.
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American Standard Version
And they sacrificed sacrifices unto Jehovah, and offered burnt-offerings unto Jehovah, on the morrow after that day, even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink-offerings, and sacrifices in abundance for all Israel,
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World English Bible Messianic
They sacrificed sacrifices to the LORD, and offered burnt offerings to the LORD, on the next day after that day, even one thousand bulls, one thousand rams, and one thousand lambs, with their drink offerings, and sacrifices in abundance for all Israel,
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Geneva Bible (1599)
And they offred sacrifices vnto the Lord, and on the morowe after that day, they offered burnt offrings vnto the Lord, euen a thousande yong bullocks, a thousand rammes and a thousand sheepe, with their drinke offrings, and sacrifices in abundance for all Israel.
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Young's Literal Translation
And they sacrifice to Jehovah sacrifices, and cause to ascend burnt-offerings to Jehovah on the morrow of that day, bullocks a thousand, rams a thousand, lambs a thousand, and their oblations, even sacrifices in abundance, for all Israel.
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See also
Ezra 6:17Numbers 15:72 Chronicles 7:42 Chronicles 7:9Leviticus 23:13Numbers 15:10Numbers 15:5
In the KJVVerse 11,186 of 31,102

Study This Verse

SUMMARY

Following the public anointing of Solomon and David's magnificent prayer of praise, 1 Chronicles 29:21 records a monumental act of national worship. On the morrow after these pivotal events, the entire Israelite nation offered an extraordinary quantity of sacrifices and burnt offerings to the LORD, including thousands of bullocks, rams, and lambs, accompanied by drink offerings. This lavish display of devotion was a collective expression of profound gratitude, consecration, and unity, marking a joyful and abundant response to God's blessings and the anticipation of Solomon's reign and the building of the Temple.

CONTEXT

  • Literary Context: This verse is situated at the climax of David's reign, specifically in the final chapter of 1 Chronicles, which meticulously details the preparations for the Temple and the seamless transition of kingship to Solomon. Immediately preceding 1 Chronicles 29:21, David has delivered a powerful prayer of praise and thanksgiving, acknowledging God as the ultimate source of all blessings and recognizing the people's generous contributions for the Temple's construction (see 1 Chronicles 29:10-20). The people's enthusiastic and willing contributions, described in 1 Chronicles 29:6-9, set the stage for this grand act of communal worship. Following this verse, the narrative details the great gladness and feasting that accompanied these sacrifices, culminating in Solomon's second anointing and the secure establishment of his reign (see 1 Chronicles 29:22-25). Thus, 1 Chronicles 29:21 serves as the spiritual high point of this transition, a corporate act of consecration before the new era of the monarchy and Temple construction.
  • Historical & Cultural Context: The events of 1 Chronicles 29:21 take place during the pivotal transition from King David's reign to King Solomon's, a period marked by significant national prosperity and spiritual fervor in ancient Israel. The practice of offering sacrifices was central to Israelite worship, meticulously prescribed by the Mosaic Law. The "sacrifices" (Hebrew: zevachim) mentioned here often refer to peace offerings, which involved a portion being burned on the altar, a portion given to the priests, and the remainder eaten by the offerers in a communal meal, symbolizing fellowship and communion with God. "Burnt offerings" (Hebrew: olot) were entirely consumed by fire, representing complete dedication and atonement. "Drink offerings" (Hebrew: nesakim), typically of wine, accompanied these animal sacrifices, signifying a complete and lavish act of devotion, as outlined in passages like Numbers 15:5. The sheer scale of the offerings—thousands of animals—was culturally indicative of immense national wealth, profound gratitude, and a collective commitment to the covenant, often associated with major national events like coronations or covenant renewals.
  • Key Themes: This verse powerfully underscores several major themes within 1 Chronicles and the broader biblical narrative. Firstly, it highlights Abundant Worship and Generosity, demonstrating the nation's overwhelming gratitude and profound devotion to God, expressed through lavish giving from their prosperity. The extraordinary quantity of animals reflects a desire to give generously in response to divine blessing, echoing David's own declaration that "all things come from you, and of your own have we given you" (1 Chronicles 29:14). Secondly, the phrase "sacrifices in abundance for all Israel" emphasizes National Unity and Consecration. This was a profoundly unifying event, bringing the entire nation together in a shared act of worship and affirmation of Solomon's kingship, solidifying the transition of leadership under divine approval. Thirdly, while not explicitly stated in this verse, the context of "great gladness" mentioned immediately after (1 Chronicles 29:22) confirms that these offerings were made with immense Joy and Thanksgiving for God's blessings, David's successful reign, and the hopeful future under Solomon. Finally, these sacrifices were a tangible expression of Israel's commitment to their Covenant Relationship with God, particularly as they prepared for the construction of the Temple, which would serve as the central symbol of God's presence among His people and the focal point of their worship.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • sacrificed (Hebrew, zâbach', H2076): This verb (H2076) is a primitive root meaning "to slaughter an animal," typically in the context of a religious offering. It implies the act of performing a sacrifice, highlighting the people's active participation in this monumental worship event. The verb form here emphasizes the deliberate and intentional nature of their offerings to the LORD.
  • sacrifices (Hebrew, zebach', H2077): This noun (H2077), derived from the verb zâbach, refers properly to "a slaughter" or "the flesh of an animal," but by implication, it signifies the "sacrifice" itself, whether the victim or the act. In this context, it primarily denotes peace offerings (or fellowship offerings), where portions were shared between God, the priests, and the offerers, symbolizing communion and a state of peace. The abundance of these indicates a desire for deep fellowship and celebration of God's presence.
  • burnt offerings (Hebrew, ʻôlâh', H5930): This feminine active participle (H5930) literally means "that which goes up" or "ascends," referring to an animal entirely consumed by fire on the altar, with the smoke ascending to God. These offerings symbolized complete dedication, consecration, and often atonement for sin. The inclusion of thousands of burnt offerings alongside peace offerings highlights the nation's desire for both intimate communion with God and a complete, unreserved dedication of themselves and their future to Him.
  • drink offerings (Hebrew, neçek', H5262): This noun (H5262) refers to a "libation," typically of wine, poured out as an accompaniment to animal sacrifices. Mentioned in the Mosaic Law (e.g., Numbers 15:5), drink offerings often signify a lavish, complete, and joyful act of devotion. Their presence here underscores the overflowing generosity and thoroughness of the people's worship, leaving no aspect of their devotion unexpressed.

Verse Breakdown

  • "And they sacrificed sacrifices unto the LORD, and offered burnt offerings unto the LORD": This opening clause immediately establishes the divine recipient of the offerings and highlights the dual nature of the worship. The repetition of "unto the LORD" emphasizes that the entire act was directed towards God, not merely a human ceremony. The "sacrifices" (peace offerings) signify fellowship and communion, while "burnt offerings" represent complete dedication and atonement, indicating a comprehensive expression of their relationship with God.
  • "on the morrow after that day": This phrase denotes immediacy and continuity. The offerings were made the very next day after Solomon's anointing and David's final public address and prayer. This quick response underscores the people's eagerness, unity, and the profound impact of the preceding events, demonstrating their immediate commitment to the new leadership and the covenant.
  • "[even] a thousand bullocks, a thousand rams, [and] a thousand lambs": This specifies the astounding quantity of animals offered. The sheer number—three thousand large sacrificial animals—is a hyperbolic expression of the immense scale of the worship. It signifies not only the nation's wealth and ability to give but, more importantly, their overwhelming gratitude, joy, and complete devotion. It was a national outpouring of worship unparalleled in its magnitude.
  • "with their drink offerings, and sacrifices in abundance for all Israel": This concluding phrase further emphasizes the completeness and communal nature of the event. The inclusion of "drink offerings" indicates a full and lavish act of worship, leaving nothing back. The phrase "sacrifices in abundance for all Israel" underscores that this was a collective, national endeavor, involving the entire community in a unified act of worship and consecration. It speaks to the unity and shared spiritual fervor present among the people.

Literary Devices

The Chronicler employs several literary devices in 1 Chronicles 29:21 to convey the profound significance of this moment. Hyperbole is prominently evident in the enumeration of "a thousand bullocks, a thousand rams, and a thousand lambs." While it is unlikely to be a precise literal count, the repetition of "a thousand" emphasizes the extraordinary, overwhelming scale of the offerings, conveying a sense of boundless generosity and devotion rather than a mere numerical fact. This exaggeration serves to highlight the immense spiritual fervor and national wealth. Repetition is also used effectively with the phrase "unto the LORD," which appears twice in the first clause, underscoring the singular focus and divine recipient of all these offerings. This reinforces the theological point that all worship and giving are ultimately directed towards God. Furthermore, the various types of offerings—peace offerings, burnt offerings, and drink offerings—function as Symbolism, each representing different facets of the people's relationship with God: fellowship, complete dedication, and lavish devotion, respectively. Together, they form a comprehensive symbolic representation of the nation's spiritual state.

THEOLOGICAL AND THEMATIC CONNECTIONS

This monumental act of sacrifice in 1 Chronicles 29:21 serves as a profound theological statement about the nature of true worship and the appropriate response to divine blessing. It illustrates that genuine devotion is not merely ritualistic but flows from a heart of gratitude and generosity, expressed communally and with unreserved abundance. The sheer scale of the offerings signifies a people deeply committed to their covenant God, willing to give lavishly from their prosperity as an act of thanksgiving and consecration. This event also highlights the importance of corporate worship in fostering national unity and affirming leadership under God's sovereignty. It underscores the principle that God's people, when blessed, are called to respond with overflowing joy and dedication, recognizing that all they possess ultimately belongs to Him. This act of worship laid a spiritual foundation for the physical Temple, demonstrating that the people's hearts were prepared to receive God's presence.

  • Deuteronomy 12:6-7: This passage describes the joyful communal feasting on peace offerings before the Lord, aligning with the "sacrifices" (peace offerings) in 1 Chronicles 29:21 and the "great gladness" mentioned in the subsequent verse.
  • Leviticus 1:3-9: Provides detailed instructions for the burnt offering, emphasizing its complete consumption and its role in making atonement, which helps to understand the significance of the "burnt offerings" in 1 Chronicles 29:21 as a symbol of complete dedication.
  • Exodus 24:5-8: Describes the ratification of the Mosaic covenant through sacrifices and the sprinkling of blood, demonstrating how sacrifices were integral to covenant renewal and commitment, a theme implicitly present in 1 Chronicles 29:21 as Israel renewed its commitment under Solomon.

REFLECTION AND APPLICATION

The extraordinary scene in 1 Chronicles 29:21 offers a powerful and enduring model for worship and devotion for believers today. It challenges us to consider the depth and sincerity of our own offerings to God, whether of our resources, time, or talents. The "abundance" of the sacrifices was not merely about quantity but about the spirit of unreserved generosity and joy that accompanied them. This reminds us that our worship should be an overflowing response to God's immense goodness and grace, given not out of obligation but out of a cheerful and grateful heart. Furthermore, the communal nature of this event, involving "all Israel," underscores the importance of corporate worship and unity within the body of Christ. Our individual acts of devotion are enriched and amplified when we gather as a community, offering our praise and resources together. This passage calls us to a life of complete consecration, recognizing that everything we have is a gift from God, and our highest privilege is to offer ourselves and our possessions back to Him in joyful service, reflecting the heart of a people prepared for God's presence.

Questions for Reflection

  • How does the sheer abundance of Israel's offerings in this verse challenge my understanding of generous giving and worship in my own life?
  • In what ways can my personal and communal worship reflect the spirit of joy, unity, and complete dedication seen in 1 Chronicles 29:21?
  • Considering that "all Israel" participated in this act of consecration, how can I contribute more effectively to the unity and shared devotion within my local faith community?

FAQ

Why were so many animals sacrificed?

Answer: The immense quantity of animals—"a thousand bullocks, a thousand rams, and a thousand lambs"—was not merely for atonement, but primarily for profound thanksgiving, national consecration, and communal celebration. It symbolized the overwhelming gratitude of the Israelite nation for God's blessings, their immense wealth, and their complete devotion as they transitioned leadership to Solomon and prepared for the Temple. The sheer scale emphasized the magnitude of the event and the people's collective joy and commitment to the covenant with God, as seen in the context of 1 Chronicles 29.

What is the significance of the different types of offerings mentioned?

Answer: The verse mentions "sacrifices" (Hebrew: zevachim), "burnt offerings" (Hebrew: olot), and "drink offerings" (Hebrew: nesakim). The "sacrifices" typically refer to peace offerings, which symbolized fellowship and communion with God, often culminating in a communal meal. "Burnt offerings" were entirely consumed by fire, representing complete dedication, consecration, and atonement for sin, as detailed in Leviticus 1. "Drink offerings" were libations, usually of wine, accompanying the animal sacrifices, signifying a lavish and complete act of devotion, as prescribed in Numbers 15. Together, these different types of offerings represent a multifaceted and comprehensive expression of the nation's worship, covering aspects of fellowship, dedication, and thanksgiving.

How does this event relate to the building of the Temple?

Answer: This event is a crucial spiritual prelude to the building of the Temple. The preceding verses (e.g., 1 Chronicles 29:6-9) describe the people's generous contributions of materials for the Temple's construction. This massive act of worship, consecration, and thanksgiving in 1 Chronicles 29:21 served to spiritually prepare and unite the nation for God's dwelling among them. It established a foundation of devotion, unity, and covenant commitment, signifying that the people's hearts were ready for the sacred task of building the house of the LORD and for His presence to dwell within it.

CHRIST-CENTERED FULFILLMENT

The lavish and comprehensive sacrifices in 1 Chronicles 29:21, though pointing to Israel's devotion, ultimately foreshadow the singular, perfect, and infinitely abundant sacrifice of Jesus Christ. The thousands of animals offered, representing complete dedication and fellowship, pale in comparison to the one-time, all-sufficient offering of the Lamb of God, who takes away the sin of the world. While the Old Testament sacrifices had to be repeated, Christ's sacrifice on the cross was a single offering for sins for all time, perfecting those who are sanctified. The complete consumption of the burnt offerings finds its ultimate fulfillment in Christ's absolute obedience and surrender to the Father's will, even to death on a cross, as described in Philippians 2:8. The communal aspect of "all Israel" participating in these offerings prefigures the new covenant community, the Church, united in Christ's body, where believers are called to offer themselves as living sacrifices, holy and pleasing to God. Christ's sacrifice is the ultimate "drink offering" poured out in love, a fragrant offering and sacrifice to God (Ephesians 5:2), providing not just fellowship but eternal reconciliation and access to God for all who believe, fulfilling the very essence of the Old Testament sacrificial system.

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Commentary on 1 Chronicles 29 verses 10–22

I. II. Main points1. 2. Sub-points

We have here,

I. The solemn address which David made to God upon occasion of the noble subscriptions of the princes towards the building of the temple (Ch1 29:10): Wherefore David blessed the Lord, not only alone in his closet, but before all the congregation. This I expected when we read (Ch1 29:9) that David rejoiced with great joy; for such a devout man as he would no doubt make that the matter of his thanksgiving which was so much the matter of his rejoicing. He that looked round with comfort would certainly look up with praise. David was now old and looked upon himself as near his end; and it well becomes aged saints, and dying saints, to have their hearts much enlarged in praise and thanksgiving. This will silence their complaints of their bodily infirmities, and help to make the prospect of death itself less gloomy. David's psalms, toward the latter end of the book, are most of them psalms of praise. The nearer we come to the world of everlasting praise the more we should speak the language and do the work of that world. In this address,

1.He adores God, and ascribes glory to him as the God of Israel, blessed for ever and ever. Our Lord's prayer ends with a doxology much like this which David here begins with - for thine is the kingdom, the power, and the glory. This is properly praising God - with holy awe and reverence, and agreeable affection, acknowledging, (1.) His infinite perfections; not only that he is great, powerful, glorious, etc., but that his is the greatness, power, and glory, that is, he has them in and of himself, Ch1 29:11. He is the fountain and centre of every thing that is bright and blessed. All that we can, in our most exalted praises, attribute to him he has an unquestionable title to. His is the greatness; his greatness is immense and incomprehensible; and all others are little, are nothing, in comparison of him. His is the power, and it is almighty and irresistible; power belongs to him, and all the power of all the creatures is derived from him and depends upon him. His is the glory; for his glory is his own end and the end of the whole creation. All the glory we can give him with our hearts, lips, and lives, comes infinitely short of what is his due. His is the victory; he transcends and surpasses all, and is able to conquer and subdue all things to himself; and his victories are incontestable and uncontrollable. And his is the majesty, real and personal; with him is terrible majesty, inexpressible and inconceivable. (2.) His sovereign dominion, as rightful owner and possessor of all: "All that is in the heaven, and in the earth, is thine, and at thy disposal, by the indisputable right of creation, and as supreme ruler and commander of all: thine is the kingdom, and all kings are thy subjects; for thou art head, and art to be exalted and worshipped as head above all." (3.) His universal influence and agency. All that are rich and honourable among the children of men have their riches and honours from God. This acknowledgment he would have the princes take notice of and join in, that they might not think they had merited any thing of God by their generosity; for from God they had their riches and honour, and what they had returned to him was but a small part of what they had received from him. Whoever are great among men, it is God's hand that makes them so; and, whatever strength we have, it is God that gives it to us, as the God of Israel our father, Ch1 29:10. Psa 68:35.

2.He acknowledges with thankfulness the grace of God enabling them to contribute so cheerfully towards the building of the temple (Ch1 29:13, Ch1 29:14): Now therefore, our God, we thank thee. Note, The more we do for God the more we are indebted to him for the honour of being employed in his service, and for grace enabling us, in any measure, to serve him. Does he therefore thank that servant? Luk 17:9. No: but that servant has a great deal of reason to thank him. He thanks God that they were able to offer so willingly. Note, (1.) It is a great instance of the power of God's grace in us to be able to do the work of God willingly. He works both to will and to do; and it is in the day of his power that his people are made willing, Psa 110:3. (2.) We must give God all the glory of all the good that is at any time done by ourselves or others. Our own good works must not be the matter of our pride, nor the good works of others the matter of our flattery, but both the matter of our praise; for certainly it is the greatest honour and pleasure in the world faithfully to serve God.

3.He speaks very humbly of himself, and his people, and the offerings they had now presented to God. (1.) For himself, and those that joined with him, though they were princes, he wondered that God should take such notice of them and do so much for them (Ch1 29:14): Who am I, and what is my people? David was the most honourable person, and Israel the most honourable person, then in the world; yet thus does he speak of himself and them, as unworthy the divine cognizance and favour. David now looks very great, presiding in an august assembly, appointing his successor, and making a noble present to the honour of God; and yet he is little and low in his own eyes: Who am I, O Lord? for (Ch1 29:15) we are strangers before thee, and sojourners, poor despicable creatures. Angels in heaven are at home there; saints on earth are but strangers here: Our days on the earth are as a shadow. David's days had as much of substance in them as most men's; for he was a great man, a good man, a useful man, and now an old man, one that lived long and lived to good purpose: and yet he puts himself not only into the number, but in the front, of those who must acknowledge that their days on the earth are as a shadow, which intimates that our life is a vain life, a dark life, a transient life, and a life that will have its periods either in perfect light or perfect darkness. The next words explain it: There is no abiding, Heb. no expectation. We cannot expect any great matters from it, nor can we expect any long continuance of it. This is mentioned here as that which forbids us to boast of the service we do to God. Alas! it is confined to a scantling of time, it is the service of a frail and short life, and therefore what can we pretend to merit by it? (2.) As to their offerings, Lord, says he, of thy own have we given thee (Ch1 29:14), and again (Ch1 29:16), It cometh of thy hand, and is all thy own. "We have it from thee as a free gift, and therefore are bound to use it for thee; and what we present to thee is but rent or interest from thy own." "In like manner" (says bishop Patrick) "we ought to acknowledge God in all spiritual things, referring every good thought, good purpose, good work, to his grace, from whom we receive it." Let him that glories therefore glory in the Lord.

4.He appeals to God concerning his own sincerity in what he did, Ch1 29:17. It is a great satisfaction to a good man to think that God tries the heart and has pleasure in uprightness, that, whoever may misinterpret or contemn it, he is acquainted with and approves of the way of the righteous. It was David's comfort that God knew with what pleasure he both offered his own and saw the people's offering. He was neither proud of his own good work nor envious of the good works of others.

5.He prays to God both for the people and for Solomon, that both might hold on as they began. In this prayer he addresses God as the God of Abraham, Isaac, and Jacob, a God in covenant with them and with us for their sakes. Lord, give us grace to make good our part of the covenant, that we may not forfeit the benefit of it. Or thus: they were kept in their integrity by the grace of God establishing their way; let the same grace that was sufficient for them be so for us. (1.) For the people he prays (Ch1 29:18) that what good God had put into their minds he would always keep there, that they might never be worse than they were now, might never lose the convictions they were now under, nor cool in their affections to the house of God, but always have the same thoughts of things as they now seemed to have. Great consequences depend upon what is innermost, and what uppermost, in the imagination of the thoughts of our heart, what we aim at and what we love to think of. If any good have got possession of our hearts, or the hearts of our friends, it is good by prayer to commit the custody of it to the grace of God: "Lord, keep it there, keep it for ever there. David has prepared materials for the temple; but, Lord, do thou prepare their hearts for such a privilege;" establish their hearts, so the margin. "Confirm their resolutions. They are in a good mind; keep them so when I am gone, them and theirs for ever." (2.) For Solomon he prays (Ch1 29:19), Give him a perfect heart. He had charged him (Ch1 28:9) to serve God with a perfect heart; now here he prays to God to give him such a heart. He does not pray, "Lord, make him a rich man, a great man, a learned man;" but, "Lord, make him an honest man;" for that is better than all. "Lord, give him a perfect heart, not only in general to keep thy commandments, but in particular to build the palace, that he may do that service with a single eye." Yet his building the house would not prove him to have a perfect heart unless he made conscience of keeping God's commandments. It is not helping to build churches that will save us if we live in disobedience to God's law.

II. The cheerful concurrence of this great assembly in this great solemnity. 1. They joined with David in the adoration of God. When he had done his prayer he called to them to testify their concurrence (Now bless the Lord your God, Ch1 29:20), which accordingly they did, by bowing down their heads, a gesture of adoration. Whoever is the mouth of the congregation, those only have the benefit who join with him, not by bowing down the head so much as by lifting up the soul. 2. They paid their respects to the king, looking upon him as an instrument in God's hand of much good to them; and, in honouring him, they honoured God. 3. The next day they offered abundance of sacrifices to God (Ch1 29:21), both burnt-offerings, which were wholly consumed, and peace-offerings, which the offerer had the greatest part of to himself. Hereby they testified a generous gratitude to God for the good posture their public affairs were in, though David was going the way of all the earth. 4. They feasted and rejoiced before God, Ch1 29:22. In token of their joy in God, and communion with him, they feasted upon their peace-offerings in a religious manner before the Lord. What had been offered to God they feasted upon, by which was intimated to them that they should be never the poorer for their late liberal contributions to the service of the temple; they themselves should feast upon the comfort of it. 5. They made Solomon king the second time. He having been before anointed in haste, upon occasion of Adonijah's rebellion, it was thought fit to repeat the ceremony, for the greater satisfaction of the people. They anointed him to the Lord. Magistrates must look upon themselves as set apart for God, to be his ministers, and must rule accordingly in the fear of God. Zadok also was anointed to be priest in the room of Abiathar, who had lately forfeited his honour. Happy art thou, O Israel! under such a prince and such a pontiff.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–22. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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