2 Kings 24:13

Translation
King James Version
And he carried out thence all the treasures of the house of the LORD, and the treasures of the king's house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the LORD, as the LORD had said.
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KJV (with Strong's)
And he carried out H3318 thence all the treasures H214 of the house H1004 of the LORD H3068, and the treasures H214 of the king's H4428 house H1004, and cut in pieces H7112 all the vessels H3627 of gold H2091 which Solomon H8010 king H4428 of Israel H3478 had made H6213 in the temple H1964 of the LORD H3068, as the LORD H3068 had said H1696.
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Complete Jewish Bible
He also carried away from there all the treasures in the house of ADONAI and the treasures in the royal palace. He cut in pieces all the articles of gold which Shlomo king of Isra'el had made in the temple of ADONAI, as ADONAI had said would happen.
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Berean Standard Bible
As the LORD had declared, Nebuchadnezzar also carried off all the treasures from the house of the LORD and the royal palace, and he cut into pieces all the gold articles that Solomon king of Israel had made in the temple of the LORD.
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American Standard Version
And he carried out thence all the treasures of the house of Jehovah, and the treasures of the king’s house, and cut in pieces all the vessels of gold, which Solomon king of Israel had made in the temple of Jehovah, as Jehovah had said.
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World English Bible Messianic
He carried out there all the treasures of the LORD’s house, and the treasures of the king’s house, and cut in pieces all the vessels of gold, which Solomon king of Israel had made in the LORD’s temple, as the LORD had said.
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Geneva Bible (1599)
And he caryed out thence all the treasures of the house of the Lord, and the treasures of the Kings house, and brake all the vessels of gold, which Salomon King of Israel had made in the Temple of the Lord, as the Lord had saide.
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Young's Literal Translation
and bringeth out thence all the treasures of the house of Jehovah, and the treasures of the house of the king, and cutteth in pieces all the vessels of gold that Solomon king of Israel made in the temple of Jehovah, as Jehovah had spoken.
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See also
Isaiah 39:62 Kings 20:17Jeremiah 20:51 Kings 7:481 Kings 7:50Daniel 5:2Daniel 5:3
In the KJVVerse 10,216 of 31,102

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SUMMARY

Second Kings 24:13 meticulously records a pivotal and devastating event in Judah's history: the systematic plunder of the sacred Temple and the royal palace by Nebuchadnezzar, king of Babylon. This act of conquest included not only the removal of all accumulated treasures but also the deliberate and symbolic destruction of the gold vessels that King Solomon had originally crafted for the Lord's house. Crucially, the narrative emphasizes that these calamitous events unfolded "as the LORD had said," powerfully underscoring the divine judgment upon Judah for its persistent unfaithfulness and affirming the unerring fulfillment of God's prophetic word.

CONTEXT

  • Literary Context: This verse is deeply embedded within the concluding chapters of 2 Kings, which chronicle the final decline and eventual fall of the Southern Kingdom of Judah. Specifically, it is situated during the brief and tragic reign of King Jehoiachin, who ascended the throne after the death of his father, Jehoiakim. Jehoiachin, also known as Jeconiah or Coniah in other biblical texts, ruled for a mere three months and ten days in Jerusalem, as detailed in 2 Kings 24:8. His short reign culminated in a decisive siege by Nebuchadnezzar, to whom Jehoiachin, along with his mother, servants, princes, and officers, ultimately surrendered, as recounted in 2 Kings 24:12. This event marks the first significant deportation of Judah's elite—including the prophet Ezekiel—and skilled craftsmen to Babylon, along with the initial plundering of the temple and palace treasures. While not the final, complete destruction of Jerusalem and its Temple, which would occur later under King Zedekiah and is detailed in 2 Kings 25, this initial plundering and deportation irrevocably set the stage for the seventy-year Babylonian exile, a profound period of divine discipline for Judah's persistent covenant infidelity.
  • Historical & Cultural Context: The late 7th and early 6th centuries BCE were a period of immense geopolitical upheaval in the ancient Near East, characterized by the meteoric rise of the Neo-Babylonian Empire under Nebuchadnezzar II. Following the decisive defeat of the waning Assyrian Empire and the subsequent weakening of Egypt, Babylon asserted its uncontested dominance over the Levant. Judah, a small kingdom strategically located between these formidable powers, struggled to maintain its political independence, often vacillating between aligning with Egypt or submitting to Babylonian hegemony. Nebuchadnezzar's established policy towards rebellious vassal states typically involved swift military campaigns, prolonged sieges, and the subsequent deportation of significant portions of the conquered population, particularly the skilled, educated, and influential segments. This strategy served multiple purposes: it prevented future insurrections, weakened the conquered state's ability to resist, and provided a valuable influx of labor and expertise to bolster the Babylonian economy. Furthermore, the plundering of temple treasures was a common and deeply symbolic practice in ancient Near Eastern warfare, serving not only to enrich the conqueror but, more importantly, to demonstrate the perceived superiority of the conqueror's deities over those of the vanquished. For Judah, the desecration of the Temple, the dwelling place of Yahweh, was an unparalleled spiritual and national humiliation, signifying in the eyes of the world the apparent defeat of their God, even though the biblical narrative consistently attributes these events to God's sovereign judgment and righteous decree.
  • Key Themes: The events described in 2 Kings 24:13 powerfully articulate several core theological and narrative themes central to the Deuteronomistic history. Firstly, Divine Judgment and Prophetic Fulfillment are paramount, underscored by the emphatic phrase "as the LORD had said." This phrase transforms the Babylonian conquest from a mere geopolitical occurrence into a divinely orchestrated act of judgment, affirming God's active involvement in history and His unwavering commitment to His covenant. Generations earlier, prophets like Isaiah had explicitly foretold the removal of Jerusalem's treasures to Babylon, as seen in 2 Kings 20:17. Secondly, the Desecration of Sacred Space is a central and deeply painful theme. The "treasures of the house of the LORD" and the "vessels of gold which Solomon king of Israel had made in the temple" were far more than mere valuables; they were consecrated for divine worship and represented the tangible manifestation of God's presence among His people. Their removal and deliberate destruction constituted a profound violation of the sanctity of God's dwelling place, a public humiliation of His people, and a symbolic breaking of the covenant. These vessels were part of the magnificent temple built by King Solomon and dedicated to the Lord. Finally, the passage highlights the severe Consequences of Disobedience. The persistent unfaithfulness, widespread injustice, and rampant idolatry of Judah's kings and people, despite numerous and clear warnings from prophets, ultimately led to this severe and public punishment. The Mosaic Law had long warned of such dire consequences, including exile and the destruction of holy places, for covenant infidelity, as comprehensively detailed in Deuteronomy 28.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Carried out (Hebrew, yatsa', H3318): Derived from H3318, this verb fundamentally means "to go out" or, causatively, "to bring out." In the context of 2 Kings 24:13, its use signifies a forceful and systematic removal or extraction. It implies a deliberate stripping away of assets, rather than a mere departure or voluntary offering. This "carrying out" is an act of plunder and dispossession, signifying the loss of Judah's wealth, national dignity, and sovereignty, executed by a foreign power but ultimately ordained by divine will as a consequence of their actions.
  • Cut in pieces (Hebrew, qatsats', H7112): This primitive root means "to chop off," "to cut down," or "to cut into pieces." Its application here is profoundly significant. It denotes a deliberate act of destruction, going beyond mere theft or transportation of whole items. The gold vessels, meticulously crafted for sacred use and symbolizing the glory and sanctity of Solomon's Temple, were not merely looted; they were systematically broken and rendered unusable for their original consecrated purpose. This act symbolizes the shattering of Judah's glory, the breaking of its covenant relationship with God, and the profound desecration of what was once held as holy and inviolable.
  • Said (Hebrew, dâbar' with YHWH, H1696): The phrase "as the LORD had said" uses H1696 (dâbar), a primitive root meaning "to speak," "to declare," or "to command," in conjunction with H3068 (Yᵉhôvâh), the self-Existent or Eternal God, Jehovah. This crucial concluding phrase functions as a theological commentary on the historical event. It transforms the Babylonian conquest from a purely geopolitical or military triumph into an act of divine judgment and precise prophetic fulfillment. It asserts God's absolute sovereignty over nations and the unfolding of history, affirming that even devastating events are part of His overarching plan and serve as undeniable testimony to the reliability and truthfulness of His revealed word, whether in warning or in promise.

Verse Breakdown

  • "And he carried out thence all the treasures of the house of the LORD": This initial clause details Nebuchadnezzar's primary act of plunder, specifically targeting the most sacred and valuable items from the Temple in Jerusalem. These treasures were not merely economic assets but consecrated materials, representing the accumulated wealth dedicated to God and serving as a physical manifestation of His presence among His people. Their removal signifies a profound theological and national loss, a direct assault on the heart of Judah's spiritual identity.
  • "and the treasures of the king's house": In addition to the sacred temple treasures, the king's personal and the national treasury were also systematically plundered. This signifies the complete subjugation of Judah's political authority, its national independence, and its economic autonomy. The comprehensive loss of both sacred and secular wealth underscores the total and devastating nature of the judgment falling upon the nation, leaving it stripped of its material and symbolic power.
  • "and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the LORD": This specific detail highlights the deliberate, destructive, and deeply symbolic nature of the plunder. These were not just any vessels, but those specifically crafted under the reign of King Solomon, representing a golden age of Israelite history, the pinnacle of temple construction, and the zenith of national glory. Their being "cut in pieces" goes far beyond mere theft; it is an act of profound desecration and symbolic destruction, signifying the shattering of Judah's past glory, the breaking of its covenant with God, and the public humiliation of its God and people.
  • "as the LORD had said": This concluding phrase is the theological linchpin of the entire verse. It asserts with unwavering clarity that these devastating events were not random acts of war or the mere triumph of a foreign power, but the direct and precise fulfillment of God's prophetic warnings delivered through His servants. It underscores God's absolute sovereignty over all of history, His unwavering justice in holding His people accountable to their covenant obligations, and the unassailable truthfulness and reliability of His divine word. It transforms a historical tragedy into a powerful and undeniable demonstration of divine faithfulness to His declared purposes.

Literary Devices

The concise yet potent text of 2 Kings 24:13 employs several powerful literary devices to convey its profound theological message and emotional weight. Foreshadowing is prominently evident, as this initial plundering and deportation serve as a stark and ominous precursor to the temple's complete destruction and the more extensive exile that would follow under Zedekiah. The partial dismantling of the temple's treasures hints at its ultimate and inevitable demise. Symbolism is richly present in the "vessels of gold which Solomon king of Israel had made." These items, once magnificent symbols of divine presence, national glory, and covenant fidelity, are tragically transformed into symbols of desecration, profound loss, and the broken covenant through their violent destruction. The very act of "cutting in pieces" itself is highly symbolic, representing the shattering of Judah's security, its national identity, and its once-sacred relationship with God. Furthermore, there is a poignant element of Irony: the very items consecrated for worship and meant to glorify God become objects of plunder and destruction, highlighting the tragic depth of Judah's spiritual failure that led to such a fate. Finally, the concluding phrase "as the LORD had said" functions as a powerful Divine Passive or Theological Commentary, attributing the ultimate agency of these calamitous events not to Nebuchadnezzar's military might alone, but to God's sovereign will and His active role in bringing about His declared judgments.

THEOLOGICAL AND THEMATIC CONNECTIONS

The plundering of the temple and the king's house in 2 Kings 24:13 is a pivotal moment that profoundly illustrates God's unwavering commitment to His covenant, both in its promises of blessing and its warnings of judgment. It serves as a stark reminder that divine patience is not infinite and that persistent rebellion against God's revealed will inevitably leads to severe consequences. This event underscores God's absolute sovereignty, demonstrating that even the actions of powerful foreign kings are ultimately instruments in His hands to accomplish His purposes, whether for discipline or deliverance. It highlights the sacredness of God's dwelling place and the seriousness of its desecration, while simultaneously pointing to a larger truth: God's presence is not ultimately confined to physical structures or objects, but is tied to the faithfulness of His people. The fulfillment of prophecy in this verse also powerfully affirms the reliability and authority of God's Word across generations.

REFLECTION AND APPLICATION

The somber account of 2 Kings 24:13, though detailing a moment of national catastrophe for ancient Judah, offers profound and enduring lessons for believers today. It serves as a powerful testament to the seriousness of sin and the inevitable consequences of persistent disobedience to God's revealed will. Just as God held Judah accountable for their covenant infidelity, so too does He call us to lives of faithfulness and obedience, reminding us that our actions have spiritual ramifications. This passage also powerfully reinforces the absolute reliability of God's Word; what He declares, whether in warning or promise, He will bring to pass. This should instill in us a deep reverence for Scripture and a profound trust in His character, knowing that His promises are sure and His warnings are true. Furthermore, even in the midst of devastating loss and the apparent triumph of evil, God remains sovereign. He uses all things, even the destructive actions of ungodly rulers, to accomplish His divine purposes, which include discipline, purification, and ultimately, the restoration of His people. This perspective allows us to find hope and trust in God's overarching plan, even when our personal circumstances or the state of the world seems bleak or chaotic.

Questions for Reflection

  • How does the fulfillment of ancient prophecy in this verse strengthen your trust in the reliability and authority of God's Word today?
  • In what areas of your life might you be treating "sacred" things—such as your body, your relationships, your time, or your resources—with less reverence than they deserve, perhaps leading to spiritual "plunder" or a diminished sense of God's presence?
  • How do you reconcile God's justice in judgment, as seen in this passage, with His mercy and enduring love for His people, particularly as revealed in the broader biblical narrative?

FAQ

Why did God allow His own temple to be plundered and its sacred vessels destroyed?

Answer: God allowed the plundering and destruction of His temple and its vessels as a direct consequence of Judah's persistent and unrepentant idolatry, injustice, and covenant unfaithfulness. The phrase "as the LORD had said" is crucial here, indicating that this was not a defeat of God by a foreign power, but a divinely ordained act of judgment. For generations, God had warned His people through prophets like Isaiah and Jeremiah that disobedience would lead to exile and the desecration of their holy places. By allowing the temple to be plundered, God demonstrated His holiness, His justice, and His refusal to tolerate sin indefinitely, even among His chosen people. It served as a severe form of discipline, intended to bring Judah to repentance and to purify them, ultimately leading to a remnant that would return and be restored. This event underscored that God's presence was not bound to a physical building if His people continually broke their covenant with Him, as seen in Jeremiah 7:1-15.

What was the particular significance of "cutting in pieces" the gold vessels, rather than just taking them whole?

Answer: The act of "cutting in pieces" (Hebrew: qatsats') the gold vessels, instead of merely carrying them off intact, carried profound symbolic weight. It signified more than just plunder; it was an act of deliberate desecration and destruction. These vessels were not just valuable; they were consecrated for sacred service in the Temple, representing the glory and presence of God. Their systematic breaking symbolized the shattering of Judah's national glory, the breaking of their covenant relationship with God, and a public humiliation of their God in the eyes of the conquering Babylonians. From a theological perspective, it underscored the depth of Judah's spiritual brokenness and the severity of the divine judgment, indicating that even the most sacred objects were subject to the consequences of unfaithfulness. This act of destruction was a powerful visual metaphor for the complete dismantling of Judah's spiritual and national identity.

CHRIST-CENTERED FULFILLMENT

The plundering of the temple in 2 Kings 24:13, a devastating moment of desecration and judgment upon God's dwelling place, finds its ultimate Christ-centered fulfillment in the person and redemptive work of Jesus, the true and eternal Temple of God. While the physical temple was repeatedly defiled by human sin and ultimately destroyed due to Israel's unfaithfulness, Jesus Himself declared, "Destroy this temple, and in three days I will raise it up," explicitly speaking of His own body as the ultimate Temple John 2:21. The gold vessels of Solomon's temple, though precious and consecrated, were mere shadows and types pointing to the infinitely greater and incorruptible treasure found in Christ, "in whom are hidden all the treasures of wisdom and knowledge" Colossians 2:3. The ultimate "cutting in pieces" or breaking was not of inanimate objects, but of Christ's perfect body on the cross, a once-for-all sacrifice that truly takes away the sin of the world John 1:29 and cleanses us from all unrighteousness 1 John 1:7. Through His atoning work, believers become the new, living temples of the Holy Spirit 1 Corinthians 6:19, where God's presence truly dwells, no longer confined to physical structures or vulnerable to plunder, but secured by an everlasting covenant in Christ's blood Hebrews 9:11-14. Thus, the judgment and desecration foreshadowed in 2 Kings 24:13 ultimately give way to the New Covenant reality where God's people are permanently indwelt by His Spirit, fulfilling the promise of a restored and eternal dwelling place with God in Christ Revelation 21:3.

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Commentary on 2 Kings 24 verses 8–20

This should have been the history of king Jehoiachin's reign, but, alas! it is only the history of king Jehoiachin's captivity, as it is called, Eze 1:2. He came to the crown, not to have the honour of wearing it, but the shame of losing it. Ideo tantum venerat, ut exiret - He came in only to go out.

I. His reign was short and inconsiderable. He reigned but three months, and then was removed and carried captive to Babylon, as his father, it is likely, would have been if he had lived but so much longer. What an unhappy young prince was this, that was thrust into a falling house, a sinking throne! What an unnatural father had he, who begat him to suffer for him, and by his own sin and folly had left himself nothing to bequeath to his son but his own miseries! Yet this young prince reigned long enough to show that he justly smarted for his fathers' sins, for he trod in their steps (Kg2 24:9): He did that which was evil in the sight of the Lord, as they had done; he did nothing to cut off the entail of the curse, to discharge the incumbrances of his crown, and therefore (transit cum onere - the incumbrance descends with the crown) with his own iniquity that of his fathers shall come into the account.

II. The calamities that came upon him, and his family, and people, in the very beginning of his reign, were very grievous. 1. Jerusalem was besieged by the king of Babylon, Kg2 24:10, Kg2 24:11. He had sent his forces to ravage the country, Kg2 24:2. Now he came himself, and laid siege to the city. Now the word of God was fulfilled (Deu 28:49, etc.), The Lord shall bring a nation against thee from far, of fierce countenance, that shall first eat of the fruit of thy land and then besiege thee in all thy gates. 2. Jehoiachin immediately surrendered at discretion. As soon as he heard the king of Babylon had come in person against the city, his name having at this time become very formidable, he beat a parley and went out to him, Kg2 24:12. Had he made his peace with God, and taken the method that Hezekiah did in the like case, he needed not to have feared the king of Babylon, but might have held out with courage, honour, and success (one should have chased a thousand); but, wanting the faith and piety of an Israelite, he had not the resolution of a man, of a soldier, of a prince. He and his royal family, his mother and wives, his servants and princes, delivered themselves up prisoners of war; this was the consequence of their being servants of sin. 3. Nebuchadnezzar rifled the treasuries both of the church and of the state, and carried away the silver and gold of both, Kg2 24:13. Now the word of God by Isaiah was fulfilled (Kg2 20:17), All that is in thy house shall be carried to Babylon. Even the vessels of the temple which Solomon had made, and laid up in store to be used as the old ones were worn out, he cut off from the temple, and began to cut them in pieces, but, upon second thoughts, reserved them for his own use, for we find Belshazzar drinking wine in them, Dan 5:2, Dan 5:3. 4. He carried away a great part of Jerusalem into captivity, to weaken it, that he might effectually secure to himself the dominion of it and prevent its revolt, and to enrich himself with the wealth or service of those he took away. There had been some carried away eight years before this, in the first year of Nebuchadnezzar and the third of Jehoiakim, among whom were Daniel and his fellows. See Dan 1:1, Dan 1:6. They had approved themselves so well that this politic prince coveted more of them. Now he carried off, (1.) The young king himself and his family (Kg2 24:15), and we find (Kg2 25:27-29) that for thirty-seven years he continued a close prisoner. (2.) All the great men, the princes and officers, whose riches were kept for the owners thereof to their hurt (Ecc 5:13), tempting the enemies to make a prey of them first. (3.) All the military men, the mighty men of valour (Kg2 24:14), the mighty of the land (Kg2 24:15), the men of might, even all that were strong and apt for war, Kg2 24:16. These could not defend themselves, and the conqueror would not leave them to defend their country, but took them away, to be employed in his service. (4.) All the craftsmen and smiths who made weapons of war; in taking them he did, in effect, disarm the city, according to the Philistines' policy, Sa1 13:19. In this captivity Ezekiel the prophet was carried away (Eze 1:1, Eze 1:2) and Mordecai, Est 2:6. This Jehoiachin was also called Jeconiah (Ch1 3:16), and in contempt (Jer 22:24, where his captivity is foretold) Coniah.

III. The successor whom the king of Babylon appointed in the room of Jehoiachin. God had written him childless (Jer 22:30) and therefore his uncle was entrusted with the government. The king of Babylon made Mattaniah king, the son of Josiah; and to remind him, and let all the world know, that he was his creature, he changed his name and called him Zedekiah, Kg2 24:17. God had sometimes charged it upon his people, They have set up kings, but not by me (Hos 8:4), and now, to punish them for that, the king of Babylon shall have the setting up of their kings. Those are justly deprived of their liberty that use it, and insist upon it, against God's authority. This Zedekiah was the last of the kings of Judah. The name which the king of Babylon gave him signifies The justice of the Lord, and was a presage of the glorifying of God's justice in his ruin. 1. See how impious this Zedekiah was. Though the judgments of God upon his three immediate predecessors might have been a warning to him not to tread in their steps, yet he did that which was evil, like all the rest, Kg2 24:19. 2. See how impolitic he was. As his predecessor lost his courage, so he his wisdom, with his religion, for he rebelled against the king of Babylon (Kg2 24:20), whose tributary he was, and so provoked him whom he was utterly unable to contend with, and who, if he had continued true to him, would have protected him. This was the most foolish thing he could do, and hastened the ruin of his kingdom. This came to pass through the anger of the Lord, that he might cast them out from his presence. Note, When those that are entrusted with the counsels of a nation act unwisely, and against their true interest, we ought to take notice of the displeasure of God in it. It is for the sins of a people that God removes the speech of the trusty and takes away the understanding of the aged, and hides from their eyes the things that belong to the public peace. Whom God will destroy he infatuates.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–20. Public domain.
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Ambrose of MilanAD 397
On the Duties of the Clergy 2.28.137
The church has gold, not stored up but to lay out and to spend on those who need. What necessity is there to guard what is of no good? Do we not know how much gold and silver the Assyrians took out of the temple of the Lord? Is it not much better that the priests should melt it down for the sustenance of the poor, if other supplies fail, than that of a sacrilegious enemy should carry it off and defile it? Would not the Lord say, Why did you allow so many needy to die of hunger? Surely you had gold? You should have given them sustenance. Why are so many captives brought to the slave market, and why are so many unredeemed left to be slain by the enemy? It had been better to preserve living vessels than gold ones.
John CassianAD 435
CONFERENCE 5.12
There is an excellent and significant illustration in the book of Kings, showing how the sin of fornication is prevented by an attack of pride. When the children of Israel had been taken captive by Neco, king of the Egyptians, Nebuchadnezzar, king of the Assyriaans, came up and brought them back from the borders of Egypt to their own country, not indeed meaning to restore them to their former liberty and their native land, but meaning to carry them off to his own land and to transport them to a still more distant country than the land of Egypt in which they had been prisoners. And this illustration exactly applies to the case before us. For though there is less harm in yielding to the sin of pride than to fornication, yet it is more difficult to escape from the dominion of pride. For somehow or other the prisoner who is carried off to a greater distance will have more difficulty in returning to his native land and the freedom of his fathers, and the prophet’s rebuke will be deservedly aimed at him: “Why have you grown old in a strange country? Indeed a man is rightly said to have grown old in a strange country, if he has not broken up the ground of his sins.
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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