1 John 4:8

Translation
King James Version
He that loveth not knoweth not God; for God is love.
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KJV (with Strong's)
He that loveth G25 not G3361 knoweth G1097 not G3756 God G2316; for G3754 God G2316 is G2076 love G26.
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Complete Jewish Bible
Those who do not love, do not know God; because God is love.
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Berean Standard Bible
Whoever does not love does not know God, because God is love.
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American Standard Version
He that loveth not knoweth not God; for God is love.
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World English Bible Messianic
He who doesn’t love doesn’t know God, for God is love.
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Geneva Bible (1599)
Hee that loueth not, knoweth not God: for God is loue.
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Young's Literal Translation
he who is not loving did not know God, because God is love.
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See also
1 John 4:16Psalms 86:151 John 4:72 Corinthians 13:11Psalms 86:5Ephesians 2:4Exodus 34:6
In the KJVVerse 30,612 of 31,102

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SUMMARY

First John 4:8 presents a foundational theological truth: "He that loveth not knoweth not God; for God is love." This profound declaration asserts that genuine knowledge of God is inextricably linked to the practice of love, revealing love not merely as an attribute of the Divine, but as the very essence of God's being and character. It serves as a litmus test for authentic faith and a call to reflect the nature of the God one claims to know.

CONTEXT

  • Literary Context: This verse is a pivotal statement within the broader theological argument of 1 John, particularly in chapters 3 and 4. John is addressing a community grappling with false teachers (likely early Gnostics or proto-Gnostics) who denied the true humanity of Christ and emphasized knowledge over ethical living. In 1 John 3, John establishes that true children of God are marked by righteousness and love, contrasting them with those who practice sin and lack love. The immediate preceding verse, 1 John 4:7, directly exhorts believers to "love one another: for love is of God; and every one that loveth is born of God, and knoweth God." Verse 8 then provides the profound theological underpinning for this command, stating why love is the evidence of divine birth and knowledge: because God Himself is love. The subsequent verses (e.g., 1 John 4:9-10) further elaborate on how God's love was manifested through Christ's atoning sacrifice, providing the ultimate example for believers to emulate.
  • Historical & Cultural Context: John's epistle was likely written towards the end of the first century, a period when the nascent Christian church was establishing its identity and facing internal and external pressures. Internally, there were doctrinal disputes, particularly from those who claimed a superior "knowledge" (gnosis) that often led to an antinomian lifestyle, separating spiritual enlightenment from moral conduct. These false teachers denied the incarnation of Christ (e.g., 1 John 4:2-3), leading to a distorted view of God and salvation. John counters this by emphasizing that true knowledge of God is not abstract intellectualism but a relational, transformative experience that manifests in tangible love for fellow believers and obedience to God's commands. The cultural milieu of the Roman Empire, while diverse, often lacked the concept of agape love, which was distinct from familial affection (philia) or romantic passion (eros). John's emphasis on God's agape love would have been a radical and counter-cultural concept, demanding a unique ethical standard for the Christian community.
  • Key Themes: The central theme of 1 John is the nature of true Christian fellowship and the marks of genuine faith. This verse contributes significantly by highlighting God's intrinsic nature as love, making it the ultimate standard for understanding Him. It underscores the theme of love as the distinguishing mark of a true believer, contrasting those who genuinely know God with those who merely claim to. This ties into the broader theme of authenticity and discernment, where love, righteousness, and belief in Jesus Christ's incarnation are presented as the non-negotiable evidences of being "born of God" (e.g., 1 John 2:29). The verse also implicitly touches upon the theme of divine revelation, as God's nature is not something humans invent but is revealed through His actions and character, culminating in the sending of His Son, as further expounded in 1 John 4:9-10.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • loveth (Greek, agapáō', G25): Derived from the root of agápē, this verb signifies a divine, unconditional, and benevolent love. It is a volitional love, characterized by selfless giving and seeking the well-being of others, regardless of their worthiness or reciprocation. In this context, it refers to the active expression of this God-like love towards others.
  • knoweth (Greek, ginṓskō', G1097): This word denotes an intimate, experiential knowledge, not merely intellectual assent or factual understanding. It implies a deep, personal relationship and familiarity. To "know God" in this sense means to have a transformative encounter with Him that shapes one's character and actions.
  • God (Greek, theós', G2316): This term refers to the supreme Divinity, the Creator and Sustainer of all things. In this verse, it is used to denote the very being and essence of the Triune God, whose fundamental nature is love.
  • love (Greek, agápē', G26): This noun, from which the verb agapáō is derived, describes the specific quality or essence of God's nature. It is not merely an emotion but a principle of action—self-giving, sacrificial, and benevolent. When John declares "God is love," he is stating that this agápē defines His very being and all His attributes.
  • is (Greek, estí', G2076): This simple verb "to be" is profoundly significant here. It is not "God has love" or "God shows love," but "God is love." This asserts an ontological identity, meaning love is not just an attribute God possesses but His very essence. It speaks to His fundamental character and nature.

Verse Breakdown

  • "He that loveth not": This clause refers to anyone who does not actively demonstrate agape love in their life. It implies a lack of consistent, self-sacrificial benevolence towards others, particularly fellow believers. The absence of this love is presented as a critical indicator.
  • "knoweth not God": This is the direct consequence and a profound theological statement. If one does not practice agape love, they do not possess an intimate, experiential knowledge of God. This "knowing" is not intellectual but relational and transformative. A lack of love reveals a fundamental disconnect from the very source and nature of God.
  • "for God is love": This is the foundational theological premise that explains the preceding statement. The conjunction "for" (Greek, hóti) introduces the reason. God's very being, His essential nature, is agape love. Therefore, to truly know Him means to partake in and reflect this divine characteristic. If love is absent, it signifies that one has not genuinely encountered or been transformed by the God whose essence is love.

Literary Devices

The verse employs several powerful literary devices. The primary device is a Declarative Statement, presenting a profound theological truth directly and unequivocally: "God is love." This is not an opinion or a suggestion but a definitive assertion about the divine nature. The verse also utilizes Cause and Effect, establishing a clear logical relationship: the lack of love (cause) leads to a lack of true knowledge of God (effect), because God's essence (the underlying cause) is love. Furthermore, the statement "God is love" is a form of Metaphor or Identification, where an abstract concept (love) is equated with the concrete reality of God's being. This is a profound theological statement, not merely saying God has love, but that He is love, making it His defining characteristic. The structure also presents a form of Contrast between those who love and those who do not, highlighting the stark difference in their relationship with God.

THEOLOGICAL AND THEMATIC CONNECTIONS

The declaration that "God is love" is one of the most profound and distinctive theological statements in the New Testament. It is not merely one attribute among many, but the very essence of God's being, informing all His other attributes like justice, holiness, and wrath. This agape love is the driving force behind creation, redemption, and sanctification. It is a love that is self-giving, seeking the highest good of the beloved, even at great personal cost. Because God's nature is love, true knowledge of Him is demonstrated not by intellectual assent alone, but by a life transformed by and overflowing with this divine love towards others. This love is the ultimate proof of genuine spiritual rebirth and fellowship with God, serving as the distinguishing mark of His children in a world often devoid of such selfless affection.

REFLECTION AND APPLICATION

First John 4:8 calls every believer to a profound self-examination. If the very essence of God is love, and we claim to know Him, then the presence of agape love in our lives is not optional but fundamental. This verse challenges us to move beyond mere intellectual assent to theological truths and into a lived reality where love for God and neighbor is the defining characteristic of our existence. It means actively seeking the well-being of others, extending grace, practicing forgiveness, and sacrificing for the good of those around us, even when it is difficult or inconvenient. A lack of love in our relationships, our attitudes, or our actions signals a critical disconnect from the Source of all love. Therefore, this verse compels us to continually draw closer to God, allowing His transformative love to flow through us, making us living epistles that bear witness to His character in a broken world.

Questions for Reflection

  • In what specific ways does my life demonstrate the agape love that God embodies?
  • Are there areas in my relationships where I am failing to love as God loves, and what might that reveal about my "knowledge" of Him?
  • How can I intentionally cultivate a deeper, more active expression of God's love in my daily interactions?
  • If "God is love," how does this truth impact my understanding of His justice, wrath, and sovereignty?

FAQ

Does "He that loveth not knoweth not God" mean that non-Christians cannot experience or demonstrate love?

Answer: This verse refers specifically to the intimate, experiential knowledge of God (Greek, ginṓskō) that comes through a transformative relationship with Him. While all humanity, being created in God's image, possesses a capacity for various forms of love (familial, friendly, romantic, philanthropic), the agape love described here is a divine quality that flows from God Himself. The verse implies that without a genuine, saving relationship with God, one cannot truly know the God whose very essence is agape, nor can they consistently manifest this divine, self-sacrificial love in its fullest, most redemptive sense. It's about the source and nature of the love, not merely its outward expression.

Is love the only attribute of God?

Answer: No, the statement "God is love" does not mean love is God's only attribute, but rather that it is His defining attribute, His very essence. All of God's other attributes—His holiness, justice, wrath, sovereignty, faithfulness, wisdom—are perfectly consistent with and flow from His loving nature. For example, God's justice is an expression of His love for righteousness and His hatred of evil, which ultimately harms His beloved creation. His wrath is directed against sin because sin is contrary to His loving character. Therefore, love is the lens through which all of God's attributes are to be understood, ensuring a holistic and accurate view of His character.

CHRIST-CENTERED FULFILLMENT

The profound declaration that "God is love" finds its ultimate and most tangible fulfillment in the person and work of Jesus Christ. Jesus is the living embodiment of God's agape love. As John 3:16 famously states, "For God so loved the world, that he gave his only begotten Son," demonstrating that God's love is not passive but actively self-giving. In Christ, we see love made flesh (John 1:14). His entire life—from His humble birth to His compassionate ministry among the marginalized, His teachings on loving enemies (Matthew 5:44), and His ultimate sacrifice on the cross—is the supreme demonstration of God's unconditional love for humanity. The cross is the definitive proof that "God is love," as Christ, "while we were yet sinners, died for us" (Romans 5:8). Through His resurrection, He conquered sin and death, offering the path to reconciliation with the God whose nature is love. Therefore, to "know God" experientially is to know Jesus Christ, for He is the perfect revelation of the Father's loving heart (John 14:9). It is through union with Christ that believers are empowered by the Holy Spirit to manifest the same agape love, thereby reflecting the very character of the God they now truly know.

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Commentary on 1 John 4 verses 7–13

As the Spirit of truth is known by doctrine (thus spirits are to be tried), it is known by love likewise; and so here follows a strong fervent exhortation to holy Christian love: Beloved, let us love one another, Jo1 4:7. The apostle would unite them in his love, that he might unite them in love to each other: "Beloved, I beseech you, by the love I bear to you, that you put on unfeigned mutual love." This exhortation is pressed and urged with variety of argument: as,

I. From the high and heavenly descent of love: For love is of God. He is the fountain, author, parent, and commander of love; it is the sum of his law and gospel: And every one that loveth (whose spirit is framed to judicious holy love) is born of God, Jo1 4:7. The Spirit of God is the Spirit of love. The new nature in the children of God is the offspring of his love: and the temper and complexion of it is love. The fruit of the Spirit is love, Gal 5:22. Love comes down from heaven.

II. Love argues a true and just apprehension of the divine nature: He that loveth knoweth God, Jo1 4:7. He that loveth not knoweth not God, Jo1 4:8. What attribute of the divine Majesty so clearly shines in all the world as his communicative goodness, which is love. The wisdom, the greatness, the harmony, and usefulness of the vast creation, which so fully demonstrate his being, do at the same time show and prove his love; and natural reason, inferring and collecting the nature and excellence of the most absolute perfect being, must collect and find that he is most highly good: and he that loveth not (is not quickened by the knowledge he hath of God to the affection and practice of love) knoweth not God; it is a convictive evidence that the sound and due knowledge of God dwells not in such a soul; his love must needs shine among his primary brightest perfections; for God is love (Jo1 4:8), his nature and essence are love, his will and works are primarily love. Not that this is the only conception we ought to have of him; we have found that he is light as well as love (Jo1 1:5), and God is principally love to himself, and he has such perfections as arise from the necessary love he must bear to his necessary existence, excellence, and glory; but love is natural and essential to the divine Majesty: God is love. This is argued from the display and demonstration that he hath given of it; as, 1. That he hath loved us, such as we are: In this was manifest the love of God towards us (Jo1 4:9), towards us mortals, us ungrateful rebels. God commandeth his love towards us, in that, while we were yet sinners, Christ died for us, Rom 5:8. Strange that God should love impure, vain, vile, dust and ashes! 2. That he has loved us at such a rate, at such an incomparable value as he has given for us; he has given his own, only-beloved, blessed Son for us: Because that God sent his only-begotten Son into the world, that we might live through him, Jo1 4:9. This person is in some peculiar distinguishing way the Son of God; he is the only-begotten. Should we suppose him begotten as a creature or created being, he is not the only-begotten. Should we suppose him a natural necessary eradication from the Father's glory or glorious essence, or substance, he must be the only-begotten: and then it will be a mystery and miracle of divine love that such a Son should be sent into our world for us! It may well be said, So (wonderfully, so amazingly, so incredibly) God loved the world. 3. That God loved us first, and in the circumstances in which we lay: Herein is love (unusual unprecedented love), not that we loved God, but that he loved us, Jo1 4:10. He loved us, when we had no love for him, when we lay in our guilt, misery, and blood, when we were undeserving, ill-deserving, polluted, and unclean, and wanted to be washed from our sins in sacred blood. 4. That he gave us his Son for such service and such an end. (1.) For such service, to be the propitiation for our sins; consequently to die for us, to die under the law and curse of God, to bear our sins in his own body, to be crucified, to be wounded in his soul, and pierced in his side, to be dead and buried for us (Jo1 4:10); and then, (2.) For such an end, for such a good and beneficial end to us - that we might live through him (Jo1 4:9), might live for ever through him, might live in heaven, live with God, and live in eternal glory and blessedness with him and through him: O what love is here! Then,

III. Divine love to the brethren should constrain ours: Beloved (I would adjure you by your interest in my love to remember), if God so loved us, we ought also to love one another, Jo1 4:11. This should be an invincible argument. The example of God should press us. We should be followers (or imitators) of him, as his dear children. The objects of the divine love should be the objects of ours. Shall we refuse to love those whom the eternal God hath loved? We should be admirers of his love, and lovers of his love (of the benevolence and complacency that are in him), and consequently lovers of those whom he loves. The general love of God to the world should induce a universal love among mankind. That you may be the children of your Father who is in heaven; for he maketh his sun to rise on the evil and on the good, and sendeth his rain on the just and on the unjust, Mat 5:45. The peculiar love of God to the church and to the saints should be productive of a peculiar love there: If God so loved us, we ought surely (in some measure suitably thereto) to love one another.

IV. The Christian love is an assurance of the divine inhabitation: If we love one another, God dwelleth in us, Jo1 4:12. Now God dwelleth in us, not by any visible presence, or immediate appearance to the eye (no man hath seen God at any time, Jo1 4:12), but by his Spirit (Jo1 4:13); or, "No man hath seen God at any time; he does not here present himself to our eye or to our immediate intuition, and so he does not in this way demand and exact our love; but he demands and expects it in that way in which he has thought meet to deserve and claim it, and that is in the illustration that he has given of himself and of his love (and thereupon of his loveliness too) in the catholic church, and particularly in the brethren, the members of that church. In them, and in his appearance for them and with them, is God to be loved; and thus, if we love one another, God dwelleth in us. The sacred lovers of the brethren are the temples of God; the divine Majesty has a peculiar residence there."

V. Herein the divine love attains a considerable end and accomplishment in us: "And his love is perfected in us, Jo1 4:12. It has obtained its completion in and upon us. God's love is not perfected in him, but in and with us. His love could not be designed to be ineffectual and fruitless upon us; when its proper genuine end and issue are attained and produced thereby, it may be said to be perfected; so faith is perfected by its works, and love perfected by its operations. When the divine love has wrought us to the same image, to the love of God, and thereupon to the love of the brethren, the children of God, for his sake, it is therein and so far perfected and completed, though this love of ours is not at present perfect, nor the ultimate end of the divine love to us." How ambitious should we be of this fraternal Christian love, when God reckons his own love to us perfected thereby! To this the apostle, having mentioned the high favour of God's dwelling in us, subjoins the note and character thereof: Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit, Jo1 4:13. Certainly this mutual inhabitation is something more noble and great than we are well acquainted with or can declare. One would think that to speak of God dwelling in us, and we in him, were to use words too high for mortals, had not God gone before us therein. What this indwelling imports has been briefly explained on Jo1 3:24. What it fully is must be left to the revelation of the blessed world. But this mutual inhabitation we know, says the apostle, because he hath given us of his spirit; he has lodged the image and fruit of his Spirit in our hearts (Jo1 4:13), and the Spirit that he hath given us appears to be his, or of him, since it is the Spirit of power, of zeal and magnanimity for God, of love to God and man, and of a sound mind, of an understanding well instructed in the affairs of God and religion, and his kingdom among men, Ti2 1:7.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 7–13. Public domain.
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Clement of AlexandriaAD 215
The Stromata Book 4
"God," then, being good, "is love," it is said. Whose "love worketh no ill to his neighbour," neither injuring nor revenging ever, but, in a word, doing good to all according to the image of God. "Love is," then, "the fulfilling of the law;" like as Christ, that is the presence of the Lord who loves us; and our loving teaching of, and discipline according to Christ. By love, then, the commands not to commit adultery, and not to covet one's neighbour's wife, are fulfilled.
Lucius Caecilius Firmianus LactantiusAD 325
The Divine Institutes Book 1
But perchance some one may ask of us the same question which Hortensius asks in Cicero: If God is one only, what solitude can be happy? As though we, in asserting that He is one, say that He is desolate and solitary. Undoubtedly He has ministers, whom we call messengers. And that is true, which I have before related, that Seneca said in his Exhortations that God produced ministers of His kingdom. But these are neither gods, nor do they wish to be called gods or to be worshipped, inasmuch as they do nothing but execute the command and will of God.
John ChrysostomAD 407
CATENA
What kind of love are we talking about here? It is the true love and not simply what people use this word to mean. It comes from our attitude and knowledge and must proceed from a pure heart. For there is also a love of evil things. Robbers love other robbers, and murderers love each other too, not out of love which comes from a good conscience but from a bad one.
Augustine of HippoAD 430
SERMONS 260c.1
If God is love, it follows that the more companions and partners in the faith whom we see being born, in addition to ourselves, the more effusive will be the love in which we rejoice, since it is the possession of this love which is being set before us.
Augustine of HippoAD 430
Ten Homilies on 1 John 7
In what sense then was it said a while ago, "Love is of God;" and now, "Love Is God?" For God is Father and Son and Holy Ghost: the Son, God of God, the Holy Ghost, God of God; and these three, one God, not three Gods. If the Son be God, and the Holy Ghost God, and that person loveth in whom dwelleth the Holy Ghost: therefore "Love is God;" but "Is God," because "Of God." For thou hast both in the epistle; both, "Love is of God," and, "Love is God." Of the Father alone the Scripture hath it not to say, that He is "of God:" but when thou hearest that expression, "Of God," either the Son is meant, or the Holy Ghost. Because while the apostle saith, "The love of God is shed abroad in our hearts by the Holy Spirit which is given unto us:" let us understand that He who subsisteth in love is the Holy Ghost. For it is even this Holy Spirit, whom the bad cannot receive, even He is that Fountain of which the Scripture saith, "Let the fountain of thy water be thine own, and let no stranger partake with thee." For all who love not God, are strangers, are antichrists. And though they come to the churches, they cannot be numbered among the children of God; not to them belongeth that Fountain of life. To have baptism is possible even for a bad man; to have prophecy is possible even for a bad man. We find that king Saul had prophecy: he was persecuting holy David, yet was he filled with the spirit of prophecy, and began to prophesy. To receive the sacrament of the body and blood of the Lord is possible even for a bad man: for of such it is said, "He that eateth and drinketh unworthily, eateth and drinketh judgment to himself." To have the name of Christ is possible even for a bad man; i.e. even a bad man can be called a Christian: as they of whom it is said, "They polluted the name of their God." I say, to have all these sacraments is possible even for a bad man; but to have charity, and to be a bad man, is not possible. This then is the peculiar gift, this the "Fountain" that is singly one's "own." To drink of this the Spirit of God exhorteth you, to drink of Himself the Spirit of God exhorteth you.
Augustine of HippoAD 430
Ten Homilies on 1 John 7
Now see that to act against love is to act against God. Let no man say, "I sin against man when I do not love my brother, (mark it!) and sin against man is a thing to be taken easily; only let me not sin against God. How sinnest thou not against God, when thou sinnest against love? "Love is God." Do "we" say this? If we said, "Love is God" haply some one of you might be offended and say, What hath he said? What meant he to say, that "Love is God"? God "gave" love, as a gift God bestowed love. "Love is of God: Love Is God." Look, here have ye, brethren, the Scriptures of God: this epistle is canonical; throughout all nations it is recited, it is held by the authority of the whole earth, it hath edified the whole earth. Thou art here told by the Spirit of God, "Love is God." Now if thou dare, go against God, and refuse to love thy brother!
Augustine of HippoAD 430
LETTERS 219
Although your course of action is different from ours, our common love has made both courses necessary for the salvation of our brother, for one God has done it all, and God is love.
Augustine of HippoAD 430
LETTERS 186
Love is so much the gift of God that it is called God.
Gregory the DialogistAD 604
Forty Gospel Homilies, Homily 30
For today the Holy Spirit came upon the disciples with a sudden sound, and changed the minds of carnal men into love of Him, and while tongues of fire appeared outwardly, their hearts were made flaming within, because as they received God in the vision of fire, they burned sweetly through love. For the Holy Spirit Himself is love. Hence John also says: "God is love." Therefore whoever desires God with a whole heart already has Him whom he loves. For no one could love God if he did not have Him whom he loves.
Isaac of NinevehAD 700
ASCETICAL HOMILIES 46
“God is love.” Wherefore, the man who lives in love reaps the fruit of life from God, and while yet in this world, he even now breathes the air of the resurrection.
OecumeniusAD 990
Commentary on 1 John
Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God. He who does not love does not know God, for God is love. By this, the love of God was revealed in us, that God sent His only begotten Son into the world, that we might live through Him. In this is love, not that we loved God, but that He loved us and sent His Son as an atoning sacrifice for our sins. Beloved, if God so loved us, we also ought to love one another.
Again, after the aforementioned, John resumes the discourse on love. For when he had shown whom one ought to love, namely those who are conformed in character, he adheres to what was said at the beginning, stating that both love and the one who loves are from God, and that only he who loves is born of God and knows God: while he who does not have love also does not know God, confirming opposites with opposites. How, then, does he who does not love not know God? He proves it in this way: "God is love." And how will this be revealed? From the fact that he sent his only begotten Son into the world, that we might have true life through Him, and that we might live through Him. For just as goodness is said to exist because it has produced the intellectual and sensible world for the sake of goodness, so that He who truly is, might have some participants in Himself; likewise, also for the love with which He sent His Only Begotten into the world for us, He shows, even through this, that love exists. Therefore, He Himself adds: "By this, is love," that is, in this it is shown that God is love. Then, praising the goodness of God's love, he says: Not that we have loved Him, but that God did this, giving His Son for us, as if He ought to repay the beloved with an equal affection; but through love, first anticipating the benefit towards us, He sent His Son; and not only did He send Him, but also, for our sins, He was an atoning sacrifice by His own blood.
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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