2 Kings 19:26

Translation
King James Version
Therefore their inhabitants were of small power, they were dismayed and confounded; they were as the grass of the field, and as the green herb, as the grass on the housetops, and as corn blasted before it be grown up.
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KJV (with Strong's)
Therefore their inhabitants H3427 were of small H7116 power H3027, they were dismayed H2865 and confounded H954; they were as the grass H6212 of the field H7704, and as the green H3419 herb H1877, as the grass H2682 on the housetops H1406, and as corn blasted H7711 before H6440 it be grown up H7054.
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Complete Jewish Bible
while their inhabitants, shorn of power, are disheartened and ashamed, weak as grass, frail as plants, like grass on the rooftops or grain scorched by the east wind.
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Berean Standard Bible
Therefore their inhabitants, devoid of power, are dismayed and ashamed. They are like plants in the field, tender green shoots, grass on the rooftops, scorched before it is grown.
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American Standard Version
Therefore their inhabitants were of small power, they were dismayed and confounded; they were as the grass of the field, and as the green herb, as the grass on the housetops, and as grain blasted before it is grown up.
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World English Bible Messianic
Therefore their inhabitants were of small power. They were dismayed and confounded. They were like the grass of the field, and like the green herb, like the grass on the housetops, and like grain blasted before it has grown up.
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Geneva Bible (1599)
Whose inhabitants haue small power, and are afraid, and confounded: they are like the grasse of the field, and greene herbe, or grasse on ye house toppes, or as corne blasted before it be growen.
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Young's Literal Translation
And their inhabitants are feeble-handed, They were broken down, and are dried up, They have been the herb of the field, And the greenness of the tender grass, Grass of the roofs, And blasted corn--before it hath risen up!
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See also
1 Peter 1:24Numbers 14:9James 1:10James 1:11Psalms 102:11Jeremiah 51:30Psalms 92:7
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Hezekiah and Sennacherib
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SUMMARY

Second Kings 19:26 presents a powerful divine declaration through the prophet Isaiah to King Hezekiah, assuring Jerusalem's miraculous deliverance from the formidable Assyrian threat led by Sennacherib. This verse vividly portrays the impending humiliation and utter powerlessness of the Assyrian forces, contrasting their perceived might with their true insignificance in the eyes of the sovereign God. Through striking agricultural metaphors, it prophesies their swift decay and failure to achieve their destructive aims, underscoring God's absolute control over nations and their destinies.

CONTEXT

  • Literary Context: This verse is an integral part of God's direct and comforting response to King Hezekiah's fervent and humble prayer. Hezekiah had spread Sennacherib's blasphemous letter before the Lord, pleading for divine intervention against the Assyrian king's threats against Jerusalem and the Lord Himself, as detailed in 2 Kings 19:14-19. Following this desperate plea, God sends Isaiah with a message of reassurance and a detailed prophecy against the arrogant Assyrian monarch. The preceding verses in 2 Kings 19 meticulously unpack Sennacherib's pride, clarifying that his conquests, though seemingly by his own power, were ultimately orchestrated by God's divine plan, even if Sennacherib failed to recognize the Lord's hand in his rise. Verse 26, therefore, serves as a powerful pronouncement of the inevitable downfall and impotence of the Assyrian invaders, painting a stark picture of their coming defeat and shame. This divine promise sets the stage for the miraculous and devastating destruction of the Assyrian army, dramatically recounted in 2 Kings 19:35-36, confirming the Lord's absolute faithfulness to His covenant people.
  • Historical & Cultural Context: The late 8th century BCE was a period dominated by the formidable Neo-Assyrian Empire, renowned for its brutal military campaigns, advanced siege warfare, and policy of mass deportation. King Sennacherib's invasion of Judah in 701 BCE was part of a broader campaign to suppress revolts and consolidate Assyrian control over the Levant. Jerusalem, though fortified, was isolated, and the surrounding cities of Judah had already fallen, creating an atmosphere of intense fear and desperation. The Assyrian army was widely considered invincible, and their boasts, as recorded in 2 Kings 18:19-35, were designed to demoralize the inhabitants of Jerusalem by highlighting their overwhelming military superiority and the futility of trusting in their God. In this context, God's prophetic word through Isaiah was not merely a comfort but a radical counter-narrative, challenging the prevailing perception of power and asserting divine sovereignty over the mightiest empire of the day. The agricultural imagery used in the verse would have been readily understood by an agrarian society, powerfully conveying concepts of transience, futility, and swift destruction.
  • Key Themes:
    • Divine Sovereignty and Control: This verse powerfully underscores the theme that despite the seemingly insurmountable power of the Assyrian Empire, God is utterly sovereign over all earthly powers and events. He sees their every move, knows their intentions, and can reduce their strength to nothing with a mere word. This highlights the foundational biblical truth of God's ultimate rule over all nations, kings, and historical trajectories, demonstrating that even the most formidable human might is but a tool or an obstacle in the hand of the Almighty, subject to His will and judgment, as seen throughout Isaiah 40.
    • Human Frailty and Transience: The depiction of the Assyrian inhabitants as "of small power" and likened to "grass of the field," "green herb," "grass on the housetops," and "corn blasted before it be grown up" powerfully conveys the inherent weakness and temporary nature of all human power and glory when confronted by divine will. This imagery resonates deeply with a recurring biblical motif that emphasizes the ephemeral quality of human life and earthly achievements, reminding humanity of its dependence on God and the ultimate futility of pride apart from Him, as echoed in Psalm 103:15-16.
    • Divine Judgment and Humiliation: The terms "dismayed and confounded" speak of a sudden, unexpected, and complete reversal of fortune, leading to profound shame, confusion, and demoralization for the proud Assyrians. The metaphor of "blasted corn" signifies a swift, destructive judgment that prevents them from achieving their full destructive potential against Jerusalem. This theme highlights God's justice in bringing low the proud and delivering His people, demonstrating that those who defy the Lord will ultimately face His righteous indignation and be brought to nothing, a principle often articulated in wisdom literature like Proverbs 16:18.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Small power (Hebrew, qâtsêr H7116 and yâd, H7116): The KJV phrase "small power" translates a combination of the Hebrew words qâtsêr (H7116), meaning "short" or "small," and yâd (H3027), which literally means "hand" but is frequently used idiomatically to denote "power" or "ability." Thus, "small power" emphasizes that despite their formidable reputation and perceived might, in God's sight, the Assyrians are utterly weightless, easily dismissed, and possess no true, enduring power. This divine perspective fundamentally redefines their strength as weakness and insignificance.
  • Dismayed (Hebrew, châthath, H2865): The Hebrew word châthath (H2865) means "to prostrate," "to break down," or "to terrify." In this context, it describes a state of profound fear, discouragement, and demoralization. It signifies that the Assyrian inhabitants, once confident and arrogant, would be utterly stripped of their courage and self-assurance, experiencing a deep internal collapse in the face of God's intervention.
  • Confounded (Hebrew, bûwsh, H954): The Hebrew verb bûwsh (H954) means "to pale," "to be ashamed," or "to be disappointed." When paired with "dismayed," it intensifies the sense of humiliation and disgrace. It implies that the Assyrians would not only be terrified but also utterly disgraced and bewildered by their unexpected failure, their boasts turning into profound shame and confusion.
  • Housetops (Hebrew, gâg, H1406): The Hebrew word gâg (H1406) refers specifically to a "roof," particularly the flat roofs common in ancient Israelite architecture. Grass growing on housetops was a common sight but also a symbol of futility and rapid decay, as such growth lacked deep roots and quickly withered under the sun. This specific imagery powerfully conveys the superficiality and inevitable, swift demise of the Assyrian threat, lacking any true foundation or sustenance.
  • Blasted (Hebrew, shᵉdêphâh, H7711): The Hebrew word shᵉdêphâh (H7711) refers to "blight" or "scorching," often caused by a hot, destructive wind that withers crops before they can mature. Here, it is used metaphorically for "corn blasted before it be grown up," signifying a sudden and premature destruction that prevents something from reaching its full potential or achieving its intended purpose. It powerfully conveys the idea of a swift, supernatural judgment that renders the Assyrian campaign utterly futile and abortive, preventing them from completing their siege and conquering Jerusalem.

Verse Breakdown

  • "Therefore their inhabitants were of small power,": This clause introduces the direct consequence of God's sovereign judgment. The "inhabitants" refer to the Assyrian soldiers and people, whose perceived might and terror were about to be revealed as utterly insignificant. Their strength, which had brought down nations, was rendered "small" or "light" in the face of divine opposition, stripped of its effectiveness and true potency.
  • "they were dismayed and confounded;": This describes the profound psychological and spiritual state of the Assyrians. Their previous arrogance and confidence would be replaced by deep shame, bewilderment, and a complete loss of morale. This is a direct reversal of their earlier taunts and boasts, demonstrating the futility of their pride against the living God and the shattering impact of His intervention.
  • "they were as the grass of the field, and as the green herb,": This begins a series of vivid similes comparing the Assyrians to ephemeral vegetation. "Grass of the field" (Hebrew, ʻeseb H6212 and sâdeh H7704) and "green herb" (Hebrew, yârâq H3419 and desheʼ H1877) symbolize commonness, fragility, and short-lived existence. Just as grass sprouts and quickly withers, so too would the Assyrian power quickly fade and perish, despite its initial appearance of vitality and overwhelming force.
  • "as the grass on the housetops,": This specific simile further intensifies the imagery of futility and rapid decay. Grass that grows on flat rooftops (Hebrew, châtsîyr H2682 and gâg H1406) sprouts quickly in shallow soil but, lacking deep roots and sufficient moisture, inevitably withers and dies even faster than field grass. This vividly illustrates the superficiality and inevitable, swift demise of the Assyrian threat, emphasizing its lack of true foundation or lasting power.
  • "and as corn blasted before it be grown up.": This final simile emphasizes the abortive nature of the Assyrian campaign. "Corn blasted" (Hebrew, shᵉdêphâh H7711 and qâmâh H7054) refers to grain scorched or blighted by a hot wind (Hebrew, pânîym H6440, "before") before it can mature and bear fruit. This signifies a complete failure of potential, a swift and devastating judgment that prevents the Assyrian army from achieving its destructive purpose against Jerusalem, rendering their efforts fruitless and their power nullified before it could fully manifest.

Literary Devices

The verse is rich in Simile and Metaphor, drawing heavily on agricultural imagery to convey its powerful message. The Assyrians are explicitly compared to various forms of ephemeral vegetation: "grass of the field," "green herb," "grass on the housetops," and "corn blasted before it be grown up." These Similes serve to highlight the transience, fragility, and ultimate futility of human power when confronted by divine will. The image of "grass on the housetops" is particularly poignant, acting as a Metaphor for superficial growth that lacks depth and is doomed to quick decay, underscoring the lack of true foundation for Assyrian might. The phrase "blasted before it be grown up" employs Foreshadowing, predicting the sudden and premature end of the Assyrian threat, preventing them from completing their intended destruction. Furthermore, the entire verse functions as a powerful Prophecy of judgment, delivered with divine authority to reassure Hezekiah and Judah of God's unwavering protection. The stark contrast between the Assyrians' perceived strength and their actual weakness in God's eyes also creates a strong sense of Irony, highlighting the reversal of expectations.

THEOLOGICAL AND THEMATIC CONNECTIONS

The profound message of 2 Kings 19:26 extends far beyond the immediate historical context, offering timeless theological insights into God's character and His relationship with humanity. It is a powerful affirmation of divine sovereignty, demonstrating that no earthly power, however formidable or arrogant, can ultimately thwart the purposes of the Almighty. This verse highlights God's absolute control over history, nations, and the destinies of individuals, serving as a stark reminder that human might is transient and ultimately subject to His will. It underscores the theme of divine judgment against human pride and blasphemy, assuring believers that God will defend His name and His people against all adversaries. Conversely, it offers immense comfort and encouragement to those who trust in the Lord, revealing Him as the faithful deliverer who can effortlessly dismantle the greatest threats to His kingdom. This passage thus calls for humility before God and unwavering faith in His protective power, reminding us that true strength lies not in human might but in reliance upon the Creator of all.

REFLECTION AND APPLICATION

In a world often dominated by seemingly insurmountable challenges, whether personal, societal, or global, 2 Kings 19:26 offers profound encouragement and a vital shift in perspective. It reminds us that no earthly threat, no matter how overwhelming or intimidating its appearance, is beyond the sovereign control of God. Just as He effortlessly rendered the mighty Assyrian army powerless, reducing their formidable strength to the fragility of withered grass, so too is He able to defend His people and bring down those who oppose His will or threaten His children. This verse challenges us to re-evaluate our fears and anxieties, inviting us to place our trust not in human strategies or fleeting earthly powers, but in the omnipotent hand of God. It calls us to cultivate a faith that sees beyond the immediate crisis, recognizing that God's perspective on our adversaries is often vastly different from our own, viewing them as ultimately weak and transient in comparison to His eternal power. This passage encourages us to pray boldly, confident that the Lord hears and acts, and to live with an unshakable hope rooted in His unfailing faithfulness and ultimate victory, knowing that His promises are always true.

Questions for Reflection

  • How does the imagery of "grass of the field" and "blasted corn" challenge your perception of human power and ambition in your own life or in the world today?
  • What seemingly overwhelming "Assyrian threats" are you facing currently, and how might remembering God's sovereignty in this passage encourage you to trust Him more fully?
  • In what ways does this passage affirm God's faithfulness to His people, and how can you apply this assurance to your current circumstances, finding peace in His protective power?

FAQ

What is the significance of the agricultural imagery in 2 Kings 19:26?

Answer: The agricultural imagery in 2 Kings 19:26 is highly significant, serving as a powerful set of similes to describe the swift and complete humiliation of the Assyrian army. Comparing them to "grass of the field," "green herb," and "grass on the housetops" emphasizes their commonness, fragility, and ephemeral nature. Just as grass sprouts quickly but soon withers and dies, especially grass on shallow rooftops, so too would the seemingly invincible Assyrian power quickly fade and perish. The final image of "corn blasted before it be grown up" is particularly potent. It signifies a sudden, premature destruction that prevents the crop (in this case, the Assyrian campaign) from reaching its full potential or achieving its destructive purpose. This imagery would have resonated deeply with an agrarian society, powerfully conveying the message that despite their initial impressive growth and destructive potential, the Assyrians were ultimately destined for a swift, divinely ordained end, their efforts rendered futile and their might reduced to nothing. It highlights God's absolute control over all life and power, demonstrating how easily He can bring down the proud and mighty.

CHRIST-CENTERED FULFILLMENT

The prophetic declaration in 2 Kings 19:26, while immediately fulfilled in the miraculous destruction of the Assyrian army, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The transient nature of earthly power, vividly depicted by the perishing grass and blasted corn, points to the eternal kingdom established by Christ, which will never fade or be destroyed (Daniel 2:44). Just as God effortlessly dismantled the might of Sennacherib, so too did Christ, through His death and resurrection, disarm and triumph over the far greater spiritual powers of darkness, rendering them "of small power" and "dismayed and confounded" (Colossians 2:15). The pride and blasphemy of Sennacherib, which met divine judgment, foreshadow the ultimate judgment that will be meted out by Christ, the righteous King, against all who oppose God and His people (Revelation 19:11-16). Furthermore, the deliverance of Jerusalem from a seemingly overwhelming foe prefigures the spiritual deliverance and salvation offered to all humanity through Christ, who is the true Lamb of God, taking away the sin of the world (John 1:29). Thus, the temporary victory in Judah points forward to the eternal victory won by Jesus, establishing His unshakable kingdom and demonstrating His absolute sovereignty over all earthly and spiritual dominion, providing lasting hope and security to all who believe in His name.

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Commentary on 2 Kings 19 verses 20–34

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

We have here the gracious copious answer which God gave to Hezekiah's prayer. The message which he sent him by the same hand (Kg2 19:6, Kg2 19:7), one would think, was an answer sufficient to his prayer; but, that he might have strong consolation, he was encouraged by two immutable things, in which it was impossible for God to lie, Heb 6:18. In general, God assured him that his prayer was heard, his prayer against Sennacherib, Kg2 19:20. Note, The case of those that have the prayers of God's people against them is miserable. For, if the oppressed cry to God against the oppressor, he will hear, Exo 22:23. God hears and answers, hears with the saving strength of his right hand, Psa 20:6.

This message bespeaks two things: -

I. Confusion and shame to Sennacherib and his forces. It is here foretold that he should be humbled and broken. The prophet elegantly directs his speech to him, as he does, Isa 10:5. O Assyrian! the rod of my anger. Not that this message was sent to him, but what is here said to him he was made to know by the event. Providence spoke it to him with a witness; and perhaps his own heart was made to whisper this to him: for God has more ways than one of speaking to sinners in his wrath, so as to vex them in his sore displeasure, Psa 2:5. Sennacherib is here represented,

1.As the scorn of Jerusalem, Kg2 19:21. He thought himself the terror of the daughter of Zion, that chaste and beautiful virgin, and that by his threats he could force her to submit to him: "But, being a virgin in her Father's house and under his protection, she defies thee, despises thee, laughs thee to scorn. Thy impotent malice is ridiculous; he that sits in heaven laughs at thee, and therefore so do those that abide under his shadow." By this word God intended to silence the fears of Hezekiah and his people. Though to an eye of sense the enemy looked formidable, to an eye of faith he looked despicable.

2.As an enemy to God; and that was enough to make him miserable. Hezekiah pleaded this: "Lord, he has reproached thee," Kg2 19:16. "He has," saith God, "and I take it as against myself (Kg2 19:22): Whom hast thou reproached? Is it not the Holy One of Israel, whose honour is dear to him, and who has power to vindicate it, which the gods of the heathen have not?" Meno me impune lacesset - No one shall provoke me with impunity.

3.As a proud vainglorious fool, that spoke great swelling words of vanity, and boasted of a false gift, by his boasts, as well as by his threats, reproaching the Lord. For, (1.) He magnified his own achievements out of measure and quite above what really they were (Kg2 19:23, Kg2 19:24): Thou hast said so and so. This was not in the letter he wrote, but God let Hezekiah know that he not only saw what was written there, but heard what he said elsewhere, probably in the speeches he made to his councils or armies. Note, God takes notice of the boasts of proud men, and will call them to an account, that he may look upon them and abuse them, Job 40:11. What a mighty figure does Sennacherib think he makes! Driving his chariots to the tops of the highest mountains, forcing his way through woods and rivers, breaking through all difficulties, making himself master of all he had a mind to. Nothing could stand before him or be withheld from him; no hills too high for him to climb, no trees too strong for him to fell, no waters too deep for him to dry up; as if he had the power of a God, to speak and it is done. (2.) He took to himself the glory of doing these great things, whereas they were all the Lord's doing, Kg2 19:25, Kg2 19:26. Sennacherib, in his letter, had appealed to what Hezekiah had heard (Kg2 19:11): Thou hast heard what the kings of Assyria have done; but, in answer to that, he is reminded of what God has done for Israel of old, drying up the Red Sea, leading them through the wilderness, planting them in Canaan. "What are all thy doings to these? And as for the desolations thou hast made in the earth, and particularly in Judah, thou art but the instrument in God's hand, a mere tool: it is I that have brought it to pass. I gave thee thy power, gave thee thy success, and made thee what thou art, raised thee up to lay waste fenced cities and so to punish them for their wickedness, and therefore their inhabitants were of small power." What a foolish insolent thing was it for him to exalt himself above God, and against God, upon that which he had done by him and under him. Sennacherib's boasts here are expounded in Isa 10:13, Isa 10:14, By the strength of my hand I have done it, and by my wisdom, etc.; and they are answered (Kg2 19:15), Shall the axe boast itself against him that heweth therewith? It is surely absurd for the fly upon the wheel to say, What a dust do I make! or for the sword in the hand to say, What execution I do! If God be the principal agent in all that is done, boasting is for ever excluded.

4.As under the check and rebuke of that God whom he blasphemed. All his motions were, (1.) Under the divine cognizance (Kg2 19:27): "I have thy abode, and what thou dost secretly devise and design, thy going out and coming in, marches and counter-marches, and thy rage against me and my people, the tumult of thy passions, the tumult of thy preparations, the noise and bluster thou makest: I know it all." That was more than Hezekiah did, who wished for intelligence of the enemy's motions; but what need was there for this when the eye of God was a constant spy upon him? Ch2 16:9. (2.) Under the divine control (Kg2 19:28): "I will put my hook in thy nose, thou great Leviathan (Job 41:1, Job 41:2), my bridle in thy jaws, thou great Behemoth. I will restrain thee, manage thee, turn thee where I please, send thee home like a fool as thou camest, re infecta - disappointed of thy aim." Note, It is a great comfort to all the church's friends that God has a hook in the nose and a bridle in the jaws of all her enemies, can make even their wrath to serve and praise him and then restrain the remainder of it. Here shall its proud waves be stayed.

II. Salvation and joy to Hezekiah and his people. This shall be a sign to them of God's favour, and that he is reconciled to them, and his anger is turned away (Isa 12:1), a wonder in their eyes (for so a sign sometimes signifies), a token for good, and an earnest of the further mercy God has in store for them, that a good issue shall be put to their present distress in every respect.

1.Provisions were scarce and dear; and what should they do for food? The fruits of the earth were devoured by the Assyrian army, Isa 32:9, Isa 32:10, etc. Why, they shall not only dwell in the land, but verily they shall be fed. If God save them, he will not starve them, nor let them die by famine, when they have escaped the sword: "Eat you this year that which groweth of itself, and you shall find enough of that. Did the Assyrians reap what you sowed? You shall reap what you did not sow." But the next year was the sabbatical year, when the land was to rest, and they must neither sow nor reap. What must they do that year? Why, Jehovah-jireh - The Lord will provide. God's blessing shall save them seed and labour, and, that year too, the voluntary productions of the earth shall serve to maintain them, to remind them that the earth brought forth before there was a man to till it, Gen 1:11. And then, the third year, their husbandry should return into its former channel, and they should sow and reap as they used to do. 2. The country was laid waste, families were broken up and scattered, and all was in confusion; how should it be otherwise when it was over-run by such an army? As to this, it is promised that the remnant that has escaped of the house of Judah (that is, of the country people) shall yet again be planted in their own habitations, upon their own estates, shall take root there, shall increase and grow rich, Kg2 19:30. See how their prosperity is described: it is taking root downwards, and bearing fruit upwards, being well fixed and well provided for themselves, and then doing good to others. Such is the prosperity of the soul: it is taking root downwards by faith in Christ, and then being fruitful in fruits of righteousness. 3. The city was shut up, none went out or came in; but now the remnant in Jerusalem and Zion shall go forth freely, and there shall be none to hinder them, or make them afraid, Kg2 19:31. Great destruction had been made both in city and country, bit in both there was a remnant that escaped, which typified the saved remnant of Israelites indeed (as appears by comparing Isa 10:22, Isa 10:23, which speaks of this very event, with Rom 9:27, Rom 9:28), and they shall go forth into the glorious liberty of the children of God. 4. The Assyrians were advancing towards Jerusalem, and would in a little time besiege it in form, and it was in great danger of falling into their hands. But it is here promised that the siege they feared should be prevented, - that, though the enemy had now (as it should seem) encamped before the city, yet they should never come into the city, no, nor so much as shoot an arrow into it (Kg2 19:32, Kg2 19:33), - that he should be forced to retire with shame, and a thousand times to repent his undertaking. God himself undertakes to defend the city (Kg2 19:34), and that person, that place, cannot but be safe, the protection of which he undertakes. 5. The honour and truth of God are engaged for the doing of all this. These are great things, but how will they be effected? Why, the zeal of the Lord of hosts shall do this, Kg2 19:31. He is Lord of hosts, has all creatures at his beck, therefore he is able to do it; he is jealous for Jerusalem with great jealousy (Zac 1:14); having espoused her a chaste virgin to himself, he will not suffer he to be abused, Kg2 19:21. "You have reason to think yourselves unworthy that such great things should be done for you; but God's own zeal will do it." His zeal, (1.) For his own honour (Kg2 19:34): "I will do it for my own sake, to make myself an everlasting name." God's reasons of mercy are fetched from within himself. (2.) For his own truth: "I will do it for my servant David's sake; not for the sake of his merit, but the promise made to him and the covenant made with him, those sure mercies of David." Thus all the deliverances of the church are wrought for the sake of Christ, the Son of David.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 20–34. Public domain.
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NovatianAD 258
ON THE TRINITY 6.6
When eyes are ascribed to God, it is implied that he sees all things; an ear, to show that he hears all things; a finger, to reveal a certain signification of the will; nostrils, to show that he is aware of our prayers as one is of odors; hands, to prove that he is the author of every created thing; an arm, to make it known that no nature can resist his power; and finally feet, to make it clear that he fills all things and that there is no thing in which God is not.
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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