1 Kings 1:17

Translation
King James Version
And she said unto him, My lord, thou swarest by the LORD thy God unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne.
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KJV (with Strong's)
And she said H559 unto him, My lord H113, thou swarest H7650 by the LORD H3068 thy God H430 unto thine handmaid H519, saying, Assuredly Solomon H8010 thy son H1121 shall reign H4427 after H310 me, and he shall sit H3427 upon my throne H3678.
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Complete Jewish Bible
She answered him, "My lord, you swore by ADONAI your God to your servant, 'Your son Shlomo will be king after me; he will sit on my throne.'
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Berean Standard Bible
“My lord,” she replied, “you yourself swore to your maidservant by the LORD your God: ‘Surely your son Solomon will reign after me, and he will sit on my throne.’
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American Standard Version
And she said unto him, My lord, thou swarest by Jehovah thy God unto thy handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne.
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World English Bible Messianic
She said to him, “My lord, you swore by the LORD your God to your handmaid, ‘Assuredly Solomon your son shall reign after me, and he shall sit on my throne.’
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Geneva Bible (1599)
And shee answered him, My lorde, thou swarest by the Lord thy God vnto thine handmaide, saying, Assuredly Salomon thy sonne shall reigne after me, and he shall sit vpon my throne.
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Young's Literal Translation
And she saith to him, `My lord, thou hast sworn by Jehovah thy God to thy handmaid: Surely Solomon thy son doth reign after me, and he doth sit on my throne;
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See also
1 Kings 1:131 Kings 1:301 Peter 3:6Genesis 18:12
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City Plan: Jerusalem in the Time of Solomon
City Plan: Jerusalem in the Time of Solomon View full PDF
Solomon and Adonijah
Solomon and Adonijah View full PDF

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SUMMARY

In 1 Kings 1:17, Bathsheba urgently appeals to an aging King David, reminding him of a solemn, divinely sworn oath concerning their son Solomon's succession to the throne. This critical confrontation occurs amidst the audacious attempt by David's older son, Adonijah, to usurp the kingship, underscoring the vital importance of upholding sacred promises and divine will in the transfer of royal authority and the establishment of God's chosen leader.

CONTEXT

  • Literary Context: This verse is a pivotal moment within the opening chapter of 1 Kings, which meticulously details the dramatic events surrounding King David's final days and the ensuing succession crisis. The narrative commences by establishing David's extreme old age and physical frailty (1 Kings 1:1-4), creating a power vacuum. Adonijah, David's fourth son, attempts to exploit this vulnerability by proclaiming himself king, garnering support from influential figures like Joab and Abiathar (1 Kings 1:5-10). Recognizing the profound danger to God's plan and David's oath, Nathan the prophet strategically advises Bathsheba to remind David of his promise (1 Kings 1:11-14). Bathsheba's direct appeal in 1 Kings 1:17 is immediately followed by Nathan's corroboration (1 Kings 1:18-27), culminating in David's decisive reaffirmation of Solomon as his successor (1 Kings 1:28-31), which sets the stage for Solomon's anointing and the securing of the Davidic line.
  • Historical & Cultural Context: In ancient Israel, while primogeniture (succession by the firstborn son) was a common practice, it was not an absolute or divinely mandated rule, particularly when God's sovereign choice intervened (e.g., Jacob over Esau, David over his older brothers). Oaths sworn "by the LORD thy God" were regarded as profoundly sacred and legally binding covenants, carrying immense spiritual and legal weight. Breaking such an oath was not merely a breach of human trust but a direct offense against God Himself, inviting divine judgment. The "throne" in this context symbolizes the ultimate royal authority, legitimacy, and the continuity of the dynasty. The political landscape of ancient Near Eastern monarchies frequently involved intense maneuvering, intrigue, and even violence surrounding succession, especially when a reigning monarch was old, infirm, or perceived to be weak. The role of prophets like Nathan was crucial, often serving as God's direct voice, influencing royal decisions, and ensuring adherence to divine will and established covenants.
  • Key Themes: This verse powerfully contributes to several overarching themes within 1 Kings and the broader biblical narrative. The central theme is Divine Sovereignty in Succession, illustrating that the ultimate choice of a king for Israel rested with God, not human ambition or primogeniture. Bathsheba's reminder of David's oath, sworn by the LORD, underscores the Binding Nature of Oaths and the Importance of Faithfulness to Promises, especially those made in God's name. It highlights the Integrity of Leadership, emphasizing that kings, particularly those divinely appointed, must honor their commitments. Furthermore, the passage subtly reinforces the Davidic Covenant (2 Samuel 7:12-16), where God promised David an enduring dynasty, with a son to succeed him and establish his kingdom. The political intrigue surrounding Adonijah's actions stands in stark contrast to the divine will for Solomon, demonstrating that God works through human actions and interventions (like Nathan's and Bathsheba's) to achieve His purposes, even amidst human frailty and ambition, ensuring that His chosen path prevails.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Swarest (Hebrew, shâbaʻ', H7650): This verb (H7650) signifies "to swear an oath," often with the profound implication of invoking a divine being as a witness, guarantor, or enforcer of the promise. When an oath is sworn "by the LORD thy God," it elevates the promise from a mere human declaration to a sacred covenant, making it profoundly binding and unbreakable. Bathsheba's precise use of this word emphasizes the solemnity and divine backing of David's commitment to Solomon, reminding him of the spiritual weight of his vow.
  • Handmaid (Hebrew, ʼâmâh', H519): While Bathsheba was a queen mother, her self-designation as "thine handmaid" (H519) is a strategic and humble appeal. It signifies a position of subservience, dependence, and vulnerability, subtly reminding David of his covenantal obligation to protect and honor those under his care, and by extension, her son, who was promised the throne. This respectful address also highlights the proper protocol for approaching a king, even in a moment of urgent crisis, underscoring the power dynamics and the need for deference.
  • Throne (Hebrew, kiççêʼ', H3678): This term (H3678) refers to a "throne" as a canopied seat of authority, symbolizing the ultimate royal power, legitimacy, and the seat of judgment. The promise that Solomon "shall sit upon my throne" signifies not merely a physical occupation of the seat but the complete, legitimate, and divinely sanctioned transfer of royal authority and the continuation of the Davidic dynasty. It is the very emblem of kingship and the continuity of God's covenant with David.

Verse Breakdown

  • "And she said unto him, My lord": Bathsheba's opening address is one of deep respect and deference, acknowledging David's supreme authority as king, despite his current state of frailty. This formal and submissive approach is crucial for gaining his attention and favor, setting the tone for a serious and urgent appeal.
  • "thou swarest by the LORD thy God unto thine handmaid": This is the core of Bathsheba's appeal, a direct and potent reminder of David's solemn vow. The phrase "by the LORD thy God" underscores that the oath was not a casual promise but a divinely witnessed and sanctioned commitment, making its fulfillment a matter of divine honor and integrity. The reference to "thine handmaid" subtly appeals to David's responsibility to those under his care, particularly one to whom he made such a profound promise, invoking both his personal honor and his duty as king.
  • "[saying], Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne": This clause reveals the precise content of the oath. The emphatic "Assuredly" reinforces the certainty and unconditionality of the promise, leaving no room for doubt about the divine intention and the king's firm commitment. The declaration that "Solomon thy son shall reign after me" directly addresses the succession, while "and he shall sit upon my throne" signifies the legitimate and complete transfer of royal power and authority, directly refuting Adonijah's usurpation and establishing Solomon's rightful claim based on David's divinely sworn word.

Literary Devices

The passage employs several effective Literary Devices to underscore its profound significance. Repetition is a key technique, as the content of David's oath regarding Solomon's succession is reiterated multiple times throughout 1 Kings 1—first by Bathsheba, then by Nathan, and finally by David himself. This repetition serves to emphasize the oath's immense importance, its divine origin, and its binding nature, ensuring that its certainty is firmly established in the reader's mind. Foreshadowing is also subtly present; the immediate crisis of succession and the urgent need for divine intervention subtly foreshadow the future challenges to the Davidic line, even as it affirms the stability Solomon will initially bring. There is a degree of Irony in David's situation: the once mighty warrior king, renowned for his decisive leadership, is now old and seemingly passive, requiring the urgent intervention of others to remind him of his own solemn and divinely backed promises. Finally, Bathsheba's appeal is a powerful example of Appeal to Authority, not merely to David's royal authority, but more significantly, to the ultimate authority of "the LORD thy God," by whom David swore, elevating the human promise to a divine decree.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse profoundly illustrates the theological principle of God's faithfulness to His promises, even when human actors, including kings, might falter or become complacent. David's oath, sworn by the LORD, was not merely a personal commitment but an echo of God's own covenant promise to David regarding his enduring dynasty. The crisis of succession in 1 Kings 1 highlights the tension between human ambition (Adonijah's usurpation) and divine appointment (Solomon's rightful claim). God, through the timely intervention of Nathan and Bathsheba, ensures that His sovereign will prevails, demonstrating that His plans cannot be thwarted by human schemes. The passage underscores the sacredness of oaths made in God's name, reminding us that such vows are not to be taken lightly and carry divine accountability, reflecting the unchangeable character of God Himself.

  • 2 Samuel 7:12-16: God's foundational covenant with David, promising an enduring house and a son to succeed him and establish his kingdom forever.
  • Psalm 89:3-4: A poetic reaffirmation of God's covenant oath to David, emphasizing the eternal nature of his throne and lineage, underscoring the divine commitment.
  • Hebrews 6:13-18: Explains how God, when He made a promise to Abraham, confirmed it with an oath, demonstrating the unchangeable character of His purpose and the absolute certainty of His promises, a principle applicable to all divine vows.

REFLECTION AND APPLICATION

The narrative of 1 Kings 1:17 offers timeless lessons on the profound importance of integrity, the sanctity of promises, and the consequences of inaction. David, despite his past greatness, had become forgetful or passive due to age and infirmity, necessitating urgent intervention to uphold his divinely sworn word. This serves as a powerful reminder for us to diligently honor our commitments, especially those made before God, recognizing that our words carry spiritual weight and reflect on our character and our relationship with the divine. The passage also highlights the crucial role of wise counsel and courageous advocacy (like Nathan's and Bathsheba's) in reminding leaders and individuals of their responsibilities and guiding them back to God's intended path. In our own lives, we are called to discern God's will amidst competing voices and personal ambitions, trusting that He works through human actions to fulfill His divine purposes, even in moments of chaos or uncertainty. Our faithfulness in upholding our word, both to God and to others, is a testament to our trust in His overarching plan and a reflection of His own unchanging faithfulness.

Questions for Reflection

  • How does this passage challenge us to honor our commitments, especially those made before God, even when circumstances make them difficult or inconvenient?
  • In what ways might we, like David, become complacent or forgetful of divine promises or our own sacred vows in our lives, and what are the potential consequences?
  • What role do wise counselors or trusted friends play in helping us remember and act upon God's will when we are distracted, passive, or facing difficult decisions?
  • How can we discern and act upon God's will amidst competing voices, personal ambitions, and the complexities of life, ensuring our actions align with His purposes?

FAQ

Why was Solomon chosen over Adonijah, who was older?

Answer: In ancient Israel, while primogeniture (succession by the firstborn son) was common, it was not an absolute or exclusive rule. God's sovereign choice often superseded birth order, as seen with Jacob over Esau, or David over his older brothers. In Solomon's case, his selection was explicitly declared by King David through a solemn oath, which Bathsheba reminds him of in 1 Kings 1:17. This oath was not a mere personal preference but was understood to be in accordance with God's divine will, as communicated through Nathan the prophet. Furthermore, God had specifically designated Solomon to build the Temple and establish an enduring kingdom, a promise recorded in 1 Chronicles 22:9-10. Adonijah's attempt to seize the throne was therefore a usurpation, not just against David's declared intention but against God's chosen successor, demonstrating a disregard for divine appointment.

What is the significance of "swearing by the LORD thy God"?

Answer: "Swearing by the LORD thy God" signifies an oath of the highest possible sacredness and binding nature in ancient Israelite culture. Invoking the name of Yahweh (the LORD) in an oath meant that God Himself was called upon as a witness and guarantor of the promise. Breaking such an oath was not merely a human slight but a grave offense against God, incurring divine judgment and demonstrating a profound lack of integrity. It elevated the promise to the level of a covenant, implying that God would uphold or enforce its terms, ensuring its fulfillment. Bathsheba's precise reminder of this specific phrasing was a powerful appeal to David's conscience, his relationship with God, and his duty as king, underscoring that the promise to Solomon was divinely sanctioned and therefore immutable and essential to fulfill.

CHRIST-CENTERED FULFILLMENT

The oath sworn by King David concerning Solomon's succession, as so urgently highlighted in 1 Kings 1:17, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. Solomon, a son of David who indeed sat upon his father's throne, brought a period of peace and built the first Temple, serving as a significant type and shadow of the greater Son of David. However, the divine promise made to David in 2 Samuel 7:12-16—that his "seed" would establish an eternal kingdom and build a "house" for God's name—is ultimately fulfilled not in Solomon, whose reign was temporal and flawed, but in Jesus. Jesus is the true and eternal heir to David's throne, the one of whom the angel Gabriel declared, "He will be great and will be called the Son of the Most High; and the Lord God will give Him the throne of His father David; and He will reign over the house of Jacob forever, and His kingdom will have no end" (Luke 1:32-33). While Solomon's reign was characterized by initial peace, Christ is the true "Prince of Peace" (Isaiah 9:6-7), whose kingdom is not of this world but is eternal and spiritual, encompassing all nations. The divine oath to David, ensuring a perpetual dynasty, is perfectly secured in Christ, the "Root and the Offspring of David" (Revelation 22:16), through whom God's promises of an everlasting kingdom, perfect rule, and the ultimate spiritual Temple (His body, the Church, as seen in Ephesians 2:19-22) are realized in full.

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Commentary on 1 Kings 1 verses 11–31

We have here the effectual endeavours that were used by Nathan and Bathsheba to obtain from David a ratification of Solomon's succession, for the crushing of Adonijah's usurpation. 1. David himself knew not what was doing. Disobedient children think that they are well enough off if they can but keep their good old parents ignorant of their bad courses; but a bird of the air will carry the voice. 2. Bathsheba lived retired, and knew nothing of it either, till Nathan informed her. Many get very comfortably through this world that know little how the world goes. 3. Solomon, it is likely, knew of it, but was as a deaf man that heard not. Though he had years, and wisdom above his years, yet we do not find that he stirred to oppose Adonijah, but quietly composed himself and left it to God and his friends to order the matter. Hence David, in his Psalm for Solomon, observes that while men, in pursuit of the world, in vain rise early and sit up late, God giveth his beloved (his Jedidiahs) sleep, in giving them to be easy, and to gain their point without agitation, Psa 127:1, Psa 127:2. How then is the design brought about?

I. Nathan the prophet alarms Bathsheba by acquainting her with the case, and puts her in a way to get an order from the king for the confirming of Solomon's title. He was concerned, because he knew God's mind, and David's and Israel's interest; it was by him that God had named Solomon Jedidiah (Sa2 12:25), and therefore he could not sit still and see the throne usurped, which he knew was Solomon's right by the will of him from whom promotion cometh. When crowns were disposed of by immediate direction from heaven, no marvel that prophets were so much interested and employed in that matter; but now that common providence rules the affairs of the kingdom of men (Dan 4:32) the subordinate agency must be left to common persons, and let not prophets intermeddle in them, but keep to the affairs of the kingdom of God among men. Nathan applied to Bathsheba, as one that had the greatest concern for Solomon, and could have the freest access to David. He informed her of Adonijah's attempt (Kg1 1:11), and that it was not with David's consent or knowledge. He suggested to her that not only Solomon was in danger of losing the crown, but that he and she too were in danger of losing their lives if Adonijah prevailed. A humble spirit may be indifferent to a crown, and may be content, notwithstanding the prospect of it, to sit down short of the possession of it. But the law of self-preservation, and the sixth commandment, obliges us to use all possible endeavours to secure our own life and the life of others. Now, says Nathan, let me give thee counsel how to save thy own life and the life of thy son, Kg1 1:12. Such as this is the counsel that Christ's ministers give us in his name, to give all diligence, not only that no man take our crown (Rev 3:11), but that we save our lives, even the lives of our souls. He directs her (Kg1 1:13) to go to the king, to remind him of his word and oath, that Solomon should be his successor; and to ask him in the most humble manner, Why doth Adonijah reign? He thought David was not so cold but this would warm him. Conscience, as well as a sense of honour, would put life into him upon such an occasion as this; and he promised (Kg1 1:24) that, while she was reasoning with the king in this matter, he would come in and second her, as if he came accidentally, which perhaps the king might look upon as a special providence (and he was one that took notice of such evidences, Sa1 25:32, Sa1 25:33), or, at least, it would help to awaken him so much the more.

II. Bathsheba, according to Nathan's advice and direction, loses no time, but immediately makes her application to the king, on the same errand on which Esther came to king Ahasuerus, to intercede for her life. She needed not wait for a call as Esther did, she knew she should be welcome at any time; but it is remarked that when she visited the king Abishag was ministering to him (Kg1 1:15), and Bathsheba took no displeasure either at him or her for it, also that she bowed and did obeisance to the king (Kg1 1:16), in token of her respect to him both as her prince and as her husband; such a genuine daughter was she of Sarah, who obeyed Abraham, calling him lord. Those that would find favour with superiors mush show them reverence, and be dutiful to those whom they expect to be kind to them. Her address to the king, on this occasion, is very discreet. 1. She reminded him of his promise made to her and confirmed with a solemn oath, that Solomon should succeed him, Kg1 1:17. She knew how fast this would hold such a conscientious man as David was. 2. She informed him of Adonijah's attempt, which he was ignorant of (Kg1 1:18): "Adonijah reigns, in competition with thee for the present and in contradiction to thy promise for the future. The fault is not thine, for thou knewest it not; but now that thou knowest it thou wilt, in pursuance of thy promise, take care to suppress this usurpation." She told him who were Adonijah's guests, and who were in his interest, and added, but "Solomon thy servant has he not called, which plainly shows he looks upon him as his rival, and aims to undermine him, Kg1 1:19. It is not an oversight, but a contempt of the act of settlement, that Solomon is neglected." 3. She pleads that it is very much in his power to obviate this mischief (Kg1 1:20): The eyes of all Israel are upon thee, not only as a king, for we cannot suppose it the prerogative of any prince to bequeath his subjects by will (as if they were his goods and chattels) to whom he pleases, but as a prophet. All Israel knew that David was not only himself the anointed of the God of Jacob, but that the Spirit of the Lord spoke by him (Sa2 23:1, Sa2 23:2), and therefore waiting for and depending upon a divine designation, in a matter of such importance, David's word would be an oracle and a law to them; this therefore (says Bathsheba) they expect, and it will end the controversy and effectually quash all Adonijah's pretensions. A divine sentence is in the lips of the king. Note, Whatever power, interest or influence, men have, they ought to improve it to the utmost for the preserving and advancing of the kingdom of the Messiah, of which Solomon's kingdom was a type. 4. She suggested the imminent peril which she and her son would be in if this matter was not settled in David's life-time, Kg1 1:21. "If Adonijah prevail, as he is likely to do (having Joab the general and Abiathar the priest on his side) unless speedily suppressed, Solomon and all his friends will be looked upon as traitors and dealt with accordingly." Usurpers are most cruel. If Adonijah had got into the throne, he would not have dealt so fairly with Solomon as Solomon did with him. Those hazard everything who stand in the way of such as against right force their entrance.

III. Nathan the prophet, according to his promise, seasonably stepped in, and seconded her, while she was speaking, before the king had given his answer, lest. if he had heard Bathsheba's representation only, his answer should be dilatory and only that he would consider of it: but out of the mouth of two witnesses, two such witnesses, the word would be established, and he would immediately give positive orders. The king is told that Nathan the prophet has come, and he is sure to be always welcome to the king, especially when either he is not well or has any great affair upon his thoughts; for, in either case, a prophet will be, in a particular manner, serviceable to him. Nathan knows he must render honour to whom honour is due, and therefore pays the king the same respect now that he finds him sick in bed as he would have done if he had found him in his throne: He bowed himself with his face to the ground, Kg1 1:23. He deals a little more plainly with the king than Bathsheba had done. In this his character would support him, and the present languor of the king's spirits made it necessary that they should be roused. 1. He makes the same representation of Adonijah's attempt as Bathsheba had made (Kg1 1:25, Kg1 1:26), adding that his party had already got to such a height of assurance as to shout, God save king Adonijah, as if king David were already dead, taking notice also that they had not invited him to their feast (Me thy servant has he not called), thereby intimating that they resolved not to consult either God or David in the matter, for Nathan was secretioribus consiliis - intimately acquainted with the mind of both. 2. He makes David sensible how much he was concerned to clear himself from having a hand in it: Hast thou said, Adonijah shall reign after me? (Kg1 1:24), and again (Kg1 1:27), "Is this thing done by my lord the king? If it be, he is not so faithful either to God's word or to his own as we all took him to be; if it be not, it is high time that we witness against the usurpation, and declare Solomon his successor. If it be, why is not Nathan made acquainted with it, who is not only in general, the king's confidant, but is particularly concerned in this matter, having been employed to notify to David the mind of God concerning the succession; but, if my lord the king knows nothing of the matter (as certainly he does not), what daring insolence are Adonijah and his party guilty of!" Thus he endeavoured to incense David against them, that he might act the more vigorously for the support of Solomon's interest. Note, Good men would do their duty if they were reminded of it, and put upon it, and told what occasion there is for them to appear; and those who thus are their remembrancers do them a real kindness, as Nathan here did to David.

IV. David, hereupon, made a solemn declaration of his firm adherence to his former resolution, that Solomon should be his successor. Bathsheba is called in (Kg1 1:28), and to her, as acting for and on behalf of her son, the king gives these fresh assurances. 1. He repeats his former promise and oath, owns that he had sworn unto her by the Lord God of Israel that Solomon would reign after him, Kg1 1:30. Though he is old, and his memory begins to fail him, yet he remembers this. Note, An oath is so sacred a thing that the obligations of it cannot be broken, and so solemn a thing that the impressions of it, one would think, cannot be forgotten. 2. He ratifies it with another, because the occasion called for it: As the Lord liveth, that hath redeemed my soul out of all distress, even so will I certainly do this day, without dispute, without delay. His form of swearing seems to be what he commonly used on solemn occasions, for we find it, Sa2 4:9. And it carries in it a grateful acknowledgment of the goodness of God to him, in bringing him safely through the many difficulties and hardships which had lain in his way, and which he now makes mention of to the glory of God (as Jacob, when he lay a dying, Gen 48:16), thus setting to his seal, from his own experience, that that was true which the Spirit of the Lord spoke by him. Psa 34:22, The Lord redeemeth the soul of his servants. Dying saints ought to be witnesses for God, and speak of him as they have found. Perhaps he speaks thus, on this occasion, for the encouragement of his son and successor to trust in God in the distresses he also might meet with.

V. Bathsheba receives these assurances (Kg1 1:31), 1. With great complaisance to the king's person; she did reverence to him; while Adonijah and his party affronted him. 2. With hearty good wishes for the king's health; Let him live. So far was she from thinking that he lived too long that she prayed he might live for ever, if it were possible, to adorn the crown he wore and to be a blessing to his people. We should earnestly desire the prolonging of useful lives, however it may be the postponing of any advantages of our own.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–31. 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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