Daniel 11:8

Translation
King James Version
And shall also carry captives into Egypt their gods, with their princes, and with their precious vessels of silver and of gold; and he shall continue more years than the king of the north.
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KJV (with Strong's)
And shall also carry H935 captives H7628 into Egypt H4714 their gods H430, with their princes H5257, and with their precious H2532 vessels H3627 of silver H3701 and of gold H2091; and he shall continue H5975 more years H8141 than the king H4428 of the north H6828.
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Complete Jewish Bible
He will also carry off as booty to Egypt their gods, their cast metal images and their valuable gold and silver vessels. Then for some years, he will refrain from attacking the king of the north.
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Berean Standard Bible
He will take even their gods captive to Egypt, with their metal images and their precious vessels of silver and gold. For some years he will stay away from the king of the North,
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American Standard Version
And also their gods, with their molten images, and with their goodly vessels of silver and of gold, shall he carry captive into Egypt; and he shall refrain some years from the king of the north.
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World English Bible Messianic
Also their gods, with their molten images, and with their goodly vessels of silver and of gold, shall he carry captive into Egypt; and he shall refrain some years from the king of the north.
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Geneva Bible (1599)
And shall also carie captiues into Egypt their gods with their molten images, and with their precious vessels of siluer and of golde, and he shall continue more yeeres then the King of the North.
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Young's Literal Translation
and also their gods, with their princes, with their desirable vessels of silver and gold, into captivity he bringeth into Egypt; and he doth stand more years than the king of the north.
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See also
Isaiah 37:19Isaiah 46:1Isaiah 46:2Jeremiah 43:12Jeremiah 43:13Numbers 33:4Jeremiah 46:25
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In the KJVVerse 22,045 of 31,102

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SUMMARY

Daniel 11:8 continues the remarkably precise prophetic narrative concerning the protracted conflicts between the Ptolemaic (King of the South) and Seleucid (King of the North) dynasties. This verse specifically foretells a decisive victory for the King of the South, historically identified as Ptolemy III Euergetes, who would not only plunder immense wealth, including precious metals and vessels, but also capture the very idols and princes of the defeated King of the North, Seleucus II Callinicus, and subsequently outlive him, demonstrating an extraordinary level of divine foreknowledge over human history.

CONTEXT

  • Literary Context: Daniel 11 initiates a lengthy and highly detailed prophecy, unparalleled in its specificity within the biblical corpus, concerning the succession of empires and the intricate political and military struggles that would follow the division of Alexander the Great's empire. Verses 5-45 describe the "King of the North" and "King of the South" – the Seleucid and Ptolemaic dynasties, respectively – and their incessant wars, alliances, betrayals, and shifting fortunes. Daniel 11:8 directly follows the description of a fragile alliance (Daniel 11:6) and its subsequent breakdown, leading to the King of the South's retaliatory invasion (Daniel 11:7). This verse details the triumphant outcome of that invasion, setting the stage for further cycles of conflict described in the subsequent verses. The meticulous detail underscores the divine authorship and the certainty of God's prophetic word.

  • Historical & Cultural Context: The events foretold in Daniel 11:8 correspond to the Third Syrian War (246-241 BC), also known as the Laodicean War. This conflict erupted after the murder of Berenice Phernophorus, sister of Ptolemy III Euergetes of Egypt (King of the South), and her young son by Laodice, the former wife of Antiochus II Theos (King of the North), as alluded to in Daniel 11:6. Ptolemy III launched a massive invasion into Seleucid territories, extending his reach as far as Mesopotamia and even capturing the Seleucid capital, Antioch. The act of carrying off "their gods" and "precious vessels" was a common practice in ancient warfare, symbolizing the complete subjugation of the defeated nation and the perceived superiority of the victor's deities. For Ptolemy III, the recovery of Egyptian idols that the Persian king Cambyses II had previously plundered centuries earlier was particularly significant. This act was seen as a profound religious and national triumph, earning him the epithet "Euergetes" (Benefactor) from his grateful Egyptian subjects.

  • Key Themes: This verse, within the broader context of Daniel 11, powerfully contributes to several overarching themes. Firstly, it highlights Divine Sovereignty and Foreknowledge, demonstrating God's absolute control over human history, the rise and fall of empires, and the precise unfolding of political and military events centuries before they occurred. This theme is echoed throughout Scripture, such as in Isaiah 46:10, where God declares the end from the beginning. Secondly, the capture of the "gods" of the defeated nation vividly illustrates The Vanity and Impotence of Idolatry. Man-made idols are shown to be utterly powerless to protect themselves or their worshippers, reinforcing the biblical truth that there is no other God but the Lord. Finally, the verse underscores the Consequences of Conflict and Human Depravity, portraying the destructive nature of war, which leads to the capture of leaders, the plundering of national wealth, and widespread suffering.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • gods (Hebrew, ʼĕlôhîym', H430): This plural noun refers to "gods in the ordinary sense," specifically pagan idols or cultic images. Its use here underscores the polytheistic practices of the defeated Seleucids and highlights the futility of their objects of worship. The capture of these "gods" was a profound humiliation, signifying the supposed defeat of their divine protectors.
  • precious (Hebrew, chemdâh', H2532): This word denotes "delight," "desire," "goodly," or "pleasant." When applied to "vessels," it emphasizes their high value, desirability, and exquisite craftsmanship. It speaks to the immense wealth and treasures plundered, not merely utilitarian items but objects of significant worth and beauty.
  • continue (Hebrew, ʻâmad', H5975): This primitive root means "to stand," "abide," "endure," or "remain." In this context, it specifically refers to the King of the South outliving the King of the North. The precise fulfillment of this detail (Ptolemy III died in 221 BC, Seleucus II in 226 BC) further attests to the prophecy's accuracy and God's detailed foreknowledge.

Verse Breakdown

  • "And shall also carry captives into Egypt their gods": This clause describes the King of the South's (Ptolemy III) triumphant act of seizing the idols and cultic images of the defeated Seleucid kingdom. In ancient warfare, carrying off the gods of the vanquished was a powerful symbolic act, signifying not only military victory but also the supposed triumph of the victor's deities over the defeated nation's gods. For the Egyptians, this was particularly significant as it included the return of idols previously taken by the Persian king Cambyses II.
  • "with their princes, [and] with their precious vessels of silver and of gold": This part elaborates on the extensive spoils of war. "Princes" refers to the captured leaders and nobles of the Seleucid Empire, underscoring the complete subjugation of their political and military leadership. "Precious vessels of silver and of gold" signifies the immense material wealth, treasures, and valuable artifacts plundered from the conquered territories, highlighting the economic devastation inflicted upon the King of the North.
  • "and he shall continue [more] years than the king of the north": This final clause provides a remarkable detail about the longevity of the two kings. It prophesies that the King of the South (Ptolemy III) would outlive the King of the North (Seleucus II). Historically, Ptolemy III died five years after Seleucus II, a precise and verifiable fulfillment that further validates the divine origin of Daniel's prophecy.

Literary Devices

Daniel 11:8 employs several literary devices to convey its profound message. The primary device is Prophecy itself, presented with an astonishing level of detail and precision, extending centuries into the future. This predictive quality serves to underscore the omniscient nature of God and the certainty of His word. The capture of the "gods" of the defeated nation functions as powerful Symbolism, representing not just a military victory but the utter impotence of man-made idols in the face of divine decree and the triumph of the true God over false deities. Furthermore, there is an element of Irony in the idols being carried off as captives, as they are supposed to be protectors, yet they are themselves unable to protect their own worshippers or even themselves from plunder. This ironic portrayal highlights the futility of idolatry.

THEOLOGICAL AND THEMATIC CONNECTIONS

Daniel 11:8, with its meticulous foretelling of historical events, serves as a profound testament to God's absolute sovereignty over all human affairs. It reveals a God who is not merely an observer of history but its orchestrator, meticulously planning and executing His purposes through the rise and fall of nations, the conflicts of kings, and the outcomes of battles. This detailed prophecy offers immense comfort and assurance, reminding believers that even amidst the chaotic ebb and flow of world events, a divine hand is at work, guiding all things toward His ultimate end. Moreover, the capture of the "gods" of the north powerfully reinforces the biblical truth regarding the futility and impotence of idolatry. Earthly powers and their false deities are shown to be utterly powerless against the will of the one true God, who alone is worthy of worship and trust.

REFLECTION AND APPLICATION

The profound accuracy of Daniel 11:8 compels us to reflect on the nature of God and the security of His promises. In a world often characterized by political instability, economic uncertainty, and the clash of ideologies, this ancient prophecy reminds us that no earthly power, no matter how formidable, operates outside the sovereign will of God. Our ultimate security and hope are not to be found in human leaders, military might, or material wealth, all of which are fleeting and vulnerable to capture and decay. Instead, they rest solely in the unchanging character and infallible plan of the Almighty God. This verse challenges us to examine where we place our trust and allegiance. Do we, like the ancient world, unwittingly put our faith in "gods" of our own making—be they wealth, status, power, or even our own abilities—which are ultimately powerless to save or sustain us? Or do we anchor our souls in the one true God, whose detailed foreknowledge of history assures us that He holds the future firmly in His hands? This divine perspective liberates us from anxiety and calls us to a life of worship and faithful obedience, knowing that our labor in the Lord is never in vain.

Questions for Reflection

  • How does the remarkable precision of this prophecy strengthen your faith in God's sovereignty over current global events?
  • What "gods" or idols in contemporary society (e.g., wealth, technology, political power, self-reliance) might we be tempted to trust in, similar to the ancient nations trusting their physical idols?
  • How should the understanding of God's foreknowledge impact our prayers, our anxieties, and our witness in the world?

FAQ

Who are the "King of the North" and "King of the South" mentioned in Daniel 11:8?

Answer: The "King of the North" and "King of the South" in Daniel 11 refer to the Seleucid and Ptolemaic dynasties, respectively. Following the death of Alexander the Great, his vast empire was divided among his generals. The Seleucid kingdom, centered in Syria and Mesopotamia, became the "King of the North," while the Ptolemaic kingdom, based in Egypt, became the "King of the South." These two powerful Hellenistic dynasties engaged in a series of protracted wars for control of the Levant, which is the focus of much of the prophecy in Daniel 11.

What is the significance of carrying off "their gods" in ancient warfare?

Answer: In the ancient Near East, carrying off the gods (idols) of a defeated nation was a highly symbolic act. It signified not only a military victory but also the supposed triumph of the victor's deities over the vanquished's gods. It was a profound act of humiliation and subjugation, demonstrating the impotence of the defeated nation's divine protectors. For Ptolemy III, the specific recovery of Egyptian idols previously taken by the Persian king Cambyses II was particularly significant, as it was seen as a restoration of national and religious honor. This act underscored the biblical truth that man-made idols are powerless, as seen in passages like Psalm 135:15-18.

How accurate was the prophecy that the King of the South would "continue more years than the king of the north"?

Answer: The prophecy in Daniel 11:8 proved to be remarkably accurate. Historically, Ptolemy III Euergetes (King of the South) died in 221 BC, while Seleucus II Callinicus (King of the North) died in 226 BC. This means Ptolemy III outlived Seleucus II by five years, a precise fulfillment of this specific detail within the broader prophetic narrative. Such accuracy, hundreds of years before the events, serves as compelling evidence for the divine inspiration of the book of Daniel and God's sovereign control over history.

CHRIST-CENTERED FULFILLMENT

While Daniel 11:8 details historical conflicts between earthly kings and the spoils of their wars, it ultimately points to a greater, spiritual reality fulfilled in Christ. The detailed foreknowledge of God regarding these ancient battles and the precise outcomes, including the longevity of kings and the capture of idols, serves as a powerful testament to His absolute sovereignty over all creation. This divine control over earthly kingdoms finds its ultimate expression in the cosmic kingship of Jesus Christ. Just as the King of the South triumphed over his adversary and carried off their powerless "gods," so Christ, through His death and resurrection, has triumphed over all spiritual principalities and powers, disarming them and making a public spectacle of them (Colossians 2:15). The captured idols represent the futility of all false gods and human systems that vie for allegiance, which are ultimately powerless before the one true God. Christ, as the Lamb of God who takes away the sin of the world, has conquered sin, death, and the devil, demonstrating the true "precious vessels" of His kingdom are not silver and gold, but redeemed souls (1 Peter 1:18-19). Furthermore, the King of the South outliving the King of the North foreshadows the eternal and unshakeable reign of Christ, who is the King of kings and Lord of lords, whose kingdom will have no end (Luke 1:33). All earthly reigns are temporary, but Christ's dominion is everlasting, establishing a true and lasting peace that transcends any temporary political victory.

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Commentary on Daniel 11 verses 5–20

Here are foretold,

I. The rise and power of two great kingdoms out of the remains of Alexander's conquests, Dan 11:5. 1. The kingdom of Egypt, which was made considerable by Ptolemaeus Lagus, one of Alexander's captains, whose successors were, from him, called the Lagidae. He is called the king of the south, that is, Egypt, named here, Dan 11:8, Dan 11:42, Dan 11:43. The countries that at first belonged to Ptolemy are reckoned to be Egypt, Phoenicia, Arabia, Libya, Ethiopia, etc. Theocr. Idyl. 17. 2. The kingdom of Syria, which was set up by Seleucus Nicanor, or the conqueror; he was one of Alexander's princes, and became stronger than the other, and had the greatest dominion of all, was the most powerful of all Alexander's successors. It was said that he had no fewer than seventy-two kingdoms under him. Both these were strong against Judah (the affairs of which are particularly eyed in this prediction); Ptolemy, soon after he gained Egypt, invaded Judea, and took Jerusalem on a sabbath, pretending a friendly visit. Seleucus also gave disturbance to Judea.

II. The fruitless attempt to unite these two kingdoms as iron and clay in Nebuchadnezzar's image (Dan 11:6): "At the end of certain years, about seventy after Alexander's death, the Lagidae and the Seleucidae shall associate, but not in sincerity. Ptolemy Philadelphus, king of Egypt, shall marry his daughter Berenice to Antiochus Theos, king of Syria," who had already a wife called Laodice. "Berenice shall come to the king of the north, to make an agreement, but it shall not hold: She shall not retain the power of the arm; neither she nor her posterity shall establish themselves in the kingdom of the north, neither shall Ptolemy her father, nor Antiochus her husband (between whom there was to be a great alliance), stand, nor their arm, but she shall be given up and those that brought her," all that projected that unhappy marriage between her and Antiochus, which occasioned so much mischief, instead of producing a coalition between the northern and southern crowns, as was hoped. Antiochus divorced Berenice, took his former wife Laodice again, who soon after poisoned him, procured Berenice and her son to be murdered, and set up her own son by Antiochus to be king, who was called Seleucus Callinicus.

III. A war between the two kingdoms, Dan 11:7, Dan 11:8. A branch from the same root with Berenice shall stand up in his estate. Ptolemaeus Euergetes, the son and successor of Ptolemaeus Philadelphus, shall come with an army against Seleucus Callinicus, king of Syria, to avenge his sister's quarrel, and shall prevail; and he shall carry away a rich booty both of persons and goods into Egypt, and shall continue more years than the king of the north. This Ptolemy reigned forty-six years; and Justin says that if his own affairs had not called him home he would, in this war, have made himself master of the whole kingdom of Syria. But (Dan 11:9) he shall be forced to come into his kingdom and return into his own land, to keep peace there, so that he can no longer carry on the war abroad. Note, It is very common for a treacherous peace to end in a bloody war.

IV. The long and busy reign of Antiochus the Great, king of Syria. Seleucus Callinicus, that king of the north that was overcome (Dan 11:7) and died miserably, left two sons, Seleucus and Antiochus; these are his sons, the sons of the king of the north, that shall be stirred up, and shall assemble a multitude of great forces, to recover what their father had lost, Dan 11:10. But Seleucus the elder, being weak, and unable to rule his army, was poisoned by his friends, and reigned only two years; and his brother Antiochus succeeded him, who reigned thirty-seven years, and was called the Great. And therefore the angel, though he speaks of sons at first, goes on with the account of one only, who was but fifteen years old when he began to reign, and he shall certainly come, and overflow, and over-run, and shall be restored at length to what his father lost. 1. The king of the south, in this war, shall at first have very great success. Ptolemaeus Philopater, moved with indignation at the indignities done by Antiochus the Great, shall (though otherwise a slothful prince) come forth, and fight with him, and shall bring a vast army into the field of 70,000 foot, and 5000 horse, and seventy-three elephants. And the other multitude (the army of Antiochus, consisting of 62,000 foot, and 6000 horse, and 102 elephants) shall be given into his hand. Polybius, who lived with Scipio, has given a particular account of this battle of Raphia. Ptolemaeus Philopater, having gained this victory, grew very insolent; his heart was lifted up; then he went into the temple of God at Jerusalem, and, in defiance of the law, entered the most holy place, for which God has a controversy with him, so that, though he shall cast down many myriads, yet he shall not be strengthened by it, so as to secure his interest. For, 2. The king of the north, Antiochus the Great, shall return with a greater army than the former; and, at the end of times (that is, years) he shall come with a mighty army, and great riches, against the king of the south, that is, Ptolemaeus Epiphanes, who succeeded Ptolemaeus Philopater his father, when he was a child, which gave advantage to Antiochus the Great. In this expedition he had some powerful allies (Dan 11:14): Many shall stand up against the king of the south. Philip of Macedon was confederate with Antiochus against the king of Egypt, and Scopas his general, whom he sent into Syria; Antiochus routed him, destroyed a great part of his army; whereupon the Jews willingly yielded to Antiochus, joined with him, helped him to besiege Ptolemaeus's garrisons. They the robbers of thy people shall exalt themselves to establish the vision, to help forward the accomplishment of this prophecy; but they shall fall, and shall come to nothing, Dan 11:14. Hereupon (Dan 11:15) the king of the north, this same Antiochus Magnus, shall carry on his design against the king of the south another way. (1.) He shall surprise his strong-holds; all that he has got in Syria and Samaria, and the arms of the south, all the power of the king of Egypt, shall not be able to withstand him. See how dubious and variable the turns of the scale of war are; like buying and selling, it is winning and losing; sometimes one side gets the better and sometimes the other; yet neither by chance; it is not, as they call it, the fortune of war, but according to the will and counsel of God, who brings some low and raises others up. (2.) He shall make himself master of the land of Judea (Dan 11:16): He that comes against him (that is, the king of the north) shall carry all before him and do what he pleases, and he shall stand and get footing in the glorious land; so the land of Israel was, and by his hand it was wasted and consumed, for with the spoil of that good land he victualled his vast army. The land of Judea lay between these two potent kingdoms of Egypt and Syria, so that in all the struggles between them that was sure to suffer, for to it they both bore ill will. Yet some read this, By his hand it shall be perfected; as if it intimated that the land of Judea, being taken under the protection of this Antiochus, shall flourish, and be in better condition than it had been. (3.) He shall still push on his war against the king of Egypt, and set his face to enter with the strength of his whole kingdom, taking advantage of the infancy of Ptolemy Epiphanes, and the upright ones, many of the pious Israelites, siding with him, Dan 11:17. In prosecution of his design, he shall give him his daughter Cleopatra to wife, designing, as Saul in giving his daughter Cleopatra to David, that she should be a snare to him, and do him a mischief; but she shall not stand on her father's side, nor be for him, but for her husband, and so that plot failed him. (4.) His war with the Romans is here foretold (Dan 11:18): He shall turn his face to the isles (Dan 11:18), the isles of the Gentiles (Gen 10:5), Greece and Italy. He took many of the isles about the Hellespont-Rhodes, Samos, Delos, etc., which by war or treaty he made himself master of; but a prince, or state (so some), even the Roman senate, or a leader, even the Roman general, shall return his reproach with which he abused the Romans upon himself, or shall make his shame rest on himself, and without his own shame, or any disgrace to himself, shall pay him again. This was fulfilled when the two Scipios were sent with an army against Antiochus. Hannibal was then with him, and advised him to invade Italy and waste it as he had done; but he did not take hid advice; and Scipio joined battle with him, and gave him a total defeat, though Antiochus had 70,000 men and the Romans but 30,000. Thus he caused the reproach offered by him to cease. (5.) His fall. When he was totally routed by the Romans, and was forced to abandon to them all he had in Europe, and had a very heavy tribute exacted from him, he turned to his own land, and, not knowing which way to raise money to pay his tribute, he plundered a temple of Jupiter, which so incensed his own subjects against him that they set upon him, and killed him; so he was overthrown, and fell, and was no more found, Dan 11:19. (6.) His next successor, Dan 11:20. There rose up one in his place, a raiser of taxes, a sender forth of the extortioner, or extorter. This character was remarkably answered in Seleucus Philopater, the elder son of Antiochus the Great, who was a great oppressor of his own subjects, and exacted abundance of money from them; and, when he was told he would thereby lose his friends, he said he knew no better friend he had then money. He likewise attempted to rob the temple at Jerusalem, which this seems especially to refer to. But within a few days he shall be destroyed, neither in anger nor in battle, but poisoned by Heliodorus, one of his own servants, when he had reigned but twelve years, and done nothing remarkable.

V. From all this let us learn, 1. That God in his providence sets up one, and pulls down another, as he pleases, advances some from low beginnings and depresses others that were very high. Some have called great men the foot-balls of fortune; or, rather, they are the tools of Providence. 2. This world is full of wars and fightings, which come from men's lusts, and make it a theatre of sin and misery. 3. All the changes and revolutions of states and kingdoms, and every event, even the most minute and contingent, were plainly and perfectly foreseen by the God of heaven, and to him nothing is new. 4. No word of God shall fall to the ground; but what he has designed, what he has declared, shall infallibly come to pass; and even the sins of men shall be made to serve his purpose, and contribute to the b ringing of his counsels to birth in their season; and yet God is not the author of sin. 5. That, for the right understanding of some parts of scripture, it is necessary that heathen authors be consulted, which give light to the scripture, and show the accomplishment of what is there foretold; we have therefore reason to bless God for the human learning with which many have done great service to divine truths.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 5–20. Public domain.
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JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER ELEVEN
Verses 7-9. "And a plant of the bud of her roots shall arise, and he shall come with an army and shall invade the province of the king of the North. And he shall abuse them and shall prevail. And he shall also carry away captive into Egypt their gods and their sculptures and their precious vessels of gold and silver; he shall prevail against the king of the North. And the king of the South shall enter into the kingdom and shall return to his own land." After the murder of Berenice and the death of her father, Ptolemy Philadelphus, in Egypt, her brother, who was also named Ptolemy and surnamed Euergetes, succeeded to the throne as the third of his dynasty, being in fact an offshoot of the same plant and a bud of the same root as she was, inasmuch as he was her brother. He came up with a great army and advanced into the province of the king of the North, that is Seleucus Callinicus, who together with his mother Laodice was ruling in Syria, and abused them, and not only did he seize Syria but also took Cilicia and the remoter regions beyond the Euphrates and nearly all of Asia as well. And then, when he heard that a rebellion was afoot in Egypt, he ravaged the kingdom of Seleucus and carried off as booty forty thousand talents of silver, and also precious vessels and images of the gods to the amount of two and a half thousand. Among them were the same images which Cambyses had brought to Persia at the time when he conquered Egypt. The Egyptian people were indeed devoted to idolatry, for when he had brought back their gods to them after so many years, they called him Euergetes (Benefactor). And he himself retained possession of Syria, but he handed over Cilicia to his friend, Antiochus, that he might govern it, and the provinces beyond the Euphrates he handed over to Xanthippus, another general.
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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