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Selected Verse: Isaiah 32:20 - Strong Concordance

Verse	Translation	Text
Isa 32:20	Strong Concordance	Blessed [0835] are ye that sow [02232] beside all waters [04325], that send forth [07971] thither the feet [07272] of the ox [07794] and the ass [02543].
	King James	Blessed are ye that sow beside all waters, that send forth thither the feet of the ox and the ass.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
While the enemy shall be brought "low," the Jews shall cultivate their land in undisturbed prosperity. all waters--well-watered places (Isa 30:25). The Hebrew translation, "beside," ought rather to be translated, "upon" (Ecc 11:1), where the meaning is, "Cast thy seed upon the waters when the river overflows its banks; the seed will sink into the mud and will spring up when the waters subside, and you will find it after many days in a rich harvest." Before sowing, they send oxen, &c., into the water to tread the ground for sowing. CASTALIO thinks there is an allusion to the Mosaic precept, not to plough with an ox and ass together, mystically implying that the Jew was to have no intercourse with Gentiles; the Gospel abolishes this distinction (Col 3:11); thus the sense here is, Blessed are ye that sow the gospel seed without distinction of race in the teachers or the taught. But there is no need of supposing that the ox and ass here are yoked together; they are probably "sent forth" separately, as in Isa 30:24.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

While the enemy shall be brought "low," the Jews shall cultivate their land in undisturbed prosperity.

all waters--well-watered places (Isa 30:25). The Hebrew translation, "beside," ought rather to be translated, "upon" (Ecc 11:1), where the meaning is, "Cast thy seed upon the waters when the river overflows its banks; the seed will sink into the mud and will spring up when the waters subside, and you will find it after many days in a rich harvest." Before sowing, they send oxen, &c., into the water to tread the ground for sowing. CASTALIO thinks there is an allusion to the Mosaic precept, not to plough with an ox and ass together, mystically implying that the Jew was to have no intercourse with Gentiles; the Gospel abolishes this distinction (Col 3:11); thus the sense here is, Blessed are ye that sow the gospel seed without distinction of race in the teachers or the taught. But there is no need of supposing that the ox and ass here are yoked together; they are probably "sent forth" separately, as in Isa 30:24.

Notes on the Bible, by Albert Barnes, [1834]
Blessed are ye - The sense of this verse is, that while the enemies of the Jews would be overthrown, they themselves would be permitted to cultivate their lands in security. Instead of predicting this directly, the prophet implies that this would occur, by declaring that those who were permitted to do this were happy. That sow beside all waters - Hebrew, 'Upon (על ‛al) all waters.' This may mean that they selected places near running streams as being most fertile; or it may refer, as Lowth supposes, to the manner of sowing grain, and particularly rice, in eastern countries. This is done by casting the seed upon the water. This custom is referred to in Ecc 11:1 : 'Cast thy bread,' that is, thy seed, 'upon the waters, for thou shalt find it after many days;' that is, cast thy seed upon the waters when the river overflows the banks, and the seed will sink into the slime and mud, and will spring up when the waters subside, and you will find it again after many days in a rich and luxuriant harvest. Sir John Chardin thus describes this mode of sowing: They sow it (the rice) upon the water; and before sowing, while the earth is covered with water, they cause the ground to be trodden by oxen, horses, and asses, who go mid-leg deep; and this is the way they prepare the ground for sowing' (Harmer's Obs. vol. i. p. 280). That send forth thither the feet of the ox and the ass - That is, for the purpose of treading the earth while the water is on it, and preparing it for the seed. In this way the ground would need no plowing, but the seed would fall into the slime, and be sufficiently covered when the waters should subside. The idea in this verse is, that there would be a state of security succeeding the destruction of their enemies; and that they would be permitted to pursue the cultivation of the soil, unannoyed and undisturbed.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
In the face of this double judgment, the prophet congratulates those who will live to see the times after the judgment. "Blessed are ye that sow by all waters, and let the foot of the oxen and asses rove in freedom." Those who lived to see these times would be far and wide the lords of a quiet and fruitful land, cleared of its foes, and of all disturbers of peace. They would sow wherever they pleased, by all the waters that fertilized the soil, and therefore in a soil of the most productive kind, and one that required little if any trouble to cultivate. And inasmuch as everything would be in the most copious abundance, they would no longer need to watch with anxiety lest their oxen and asses should stray into the corn-fields, but would be able to let them wander wherever they pleased. There cannot be the slightest doubt that this is the correct explanation of the verse, according to Isa 30:23-25 (compare also Isa 7:21.). This concludes the four woes, from which the fifth, that immediately follows, is distinguished by the fact, that in the former the Assyrian troubles are still in the future, whereas the fifth places us in the very midst of them. The prophet commenced (Isa 28:1-4) with the destruction of Samaria; he then threatened Judah and Jerusalem also. But it is uncommonly difficult to combine the different features of the threat into a complete picture. Sifting even to a small remnant is a leading thought, which runs through the threat. And we also read throughout the whole, that Asshur will meet with its own destruction in front of that very Jerusalem which it is seeking to destroy. But the prophet also knows, on the one hand, that Jerusalem is besieged by the Assyrians, and will not be rescued till the besieged city has been brought to the last extremity (Isa 29:1., Isa 31:4.); and, on the other hand, that this will reach even to the falling of the towers (Isa 30:25), the overthrow of the wall of the state (Isa 30:13-14), the devastation of the land, and the destruction of Jerusalem itself (Isa 32:12.); and for both of these he fixes the limit of a year (Isa 29:1; Isa 32:10). This double threat may be explained in the following manner. The judgments which Israel has still to endure, and the period of glory that will follow them, lie before the mental eye of the prophet like a long deep diorama. While threatening the existing generation, he penetrates more or less deeply into the judgments which lie in perspective before him. He threatens at one time merely a siege that will continue till it is brought to the utmost extremity; at another time utter destruction. But the imperial power intended, by which this double calamity is to be brought upon Judah, must be Assyria; since the prophet knew of no other in the earliest years of Hezekiah, when these threatening addresses were uttered. And this gives rise to another difficulty. Not only was the worst prediction - namely, that of the destruction of Jerusalem - not fulfilled; but even the milder prophecy - namely, that of a siege, which would bring them to the deepest distress - was not accomplished. There never was any actual siege of Jerusalem by the Assyrians. The explanation of this is, that, according to Jer 18:7-8, and Jer 18:9, Jer 18:10, neither the threatenings of punishment nor the promises of blessing uttered by the prophets were so unconditional, that they were certain to be fulfilled and that with absolute necessity, at such and such a time, or upon such and such a generation. The threatened punishment might be repealed or modified, if repentance ensued on the part of the persons threatened (Jon 3:4; Kg1 21:29; Kg2 22:15-20; Ch2 12:5-8). The words of the prophecy did not on that account fall to the ground. If they produced repentance, they answered the very purpose for which they were intended; but if the circumstances which called for punishment should return, their force returned as well in all its fulness. If the judgment was one irrevocably determined, it was merely delayed by this, to be discharged upon the generation which should be ripest for it. And we have also an express historical testimony, which shows that this is the way in which the non-fulfilment of what Isaiah threatened as about to take place within a year is to be accounted for. Not only Isaiah, but also his contemporary Micah, threatened, that along with the judgment upon Samaria, the same judgment would also burst upon Jerusalem. Zion would be ploughed as a field, Jerusalem would be laid in ruins, and the temple mountain would be turned into a wooded height (Mic 3:12). This prophecy belongs to the first year of Hezekiah's reign, for it was then that the book of Micah was composed. But we read in Jer 26:18-19, that, in their alarm at this prophecy, Hezekiah and all Judah repented, and that Jehovah withdrew His threat in consequence. Thus, in the very first year of Hezekiah, a change for the better took place in Judah; and this was necessarily followed by the withdrawal of Isaiah's threatenings, just as those threatenings had co-operated in the production of this conversion (see Caspari, Micha, p. 160ff.). Not one of the three threats (Isa 29:1-4; Isa 32:9-14; Mic 3:12), which form an ascending climax, was fulfilled. Previous threatenings so far recovered their original force, when the insincerity of the conversion became apparent, that the Assyrians did unquestionably march through Judah, devastating everything as they went along. But because of Hezekiah's self-humiliation and faith, the threat was turned from that time forward into a promise. In direct opposition to his former threatening, Isaiah now promised that Jerusalem would not be besieged by the Assyrians (Isa 37:33-35), but that, before the siege was actually established, Assyria would fall under the walls of Jerusalem.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

In the face of this double judgment, the prophet congratulates those who will live to see the times after the judgment. "Blessed are ye that sow by all waters, and let the foot of the oxen and asses rove in freedom." Those who lived to see these times would be far and wide the lords of a quiet and fruitful land, cleared of its foes, and of all disturbers of peace. They would sow wherever they pleased, by all the waters that fertilized the soil, and therefore in a soil of the most productive kind, and one that required little if any trouble to cultivate. And inasmuch as everything would be in the most copious abundance, they would no longer need to watch with anxiety lest their oxen and asses should stray into the corn-fields, but would be able to let them wander wherever they pleased. There cannot be the slightest doubt that this is the correct explanation of the verse, according to Isa 30:23-25 (compare also Isa 7:21.).

This concludes the four woes, from which the fifth, that immediately follows, is distinguished by the fact, that in the former the Assyrian troubles are still in the future, whereas the fifth places us in the very midst of them. The prophet commenced (Isa 28:1-4) with the destruction of Samaria; he then threatened Judah and Jerusalem also. But it is uncommonly difficult to combine the different features of the threat into a complete picture. Sifting even to a small remnant is a leading thought, which runs through the threat. And we also read throughout the whole, that Asshur will meet with its own destruction in front of that very Jerusalem which it is seeking to destroy. But the prophet also knows, on the one hand, that Jerusalem is besieged by the Assyrians, and will not be rescued till the besieged city has been brought to the last extremity (Isa 29:1., Isa 31:4.); and, on the other hand, that this will reach even to the falling of the towers (Isa 30:25), the overthrow of the wall of the state (Isa 30:13-14), the devastation of the land, and the destruction of Jerusalem itself (Isa 32:12.); and for both of these he fixes the limit of a year (Isa 29:1; Isa 32:10). This double threat may be explained in the following manner. The judgments which Israel has still to endure, and the period of glory that will follow them, lie before the mental eye of the prophet like a long deep diorama. While threatening the existing generation, he penetrates more or less deeply into the judgments which lie in perspective before him. He threatens at one time merely a siege that will continue till it is brought to the utmost extremity; at another time utter destruction. But the imperial power intended, by which this double calamity is to be brought upon Judah, must be Assyria; since the prophet knew of no other in the earliest years of Hezekiah, when these threatening addresses were uttered. And this gives rise to another difficulty. Not only was the worst prediction - namely, that of the destruction of Jerusalem - not fulfilled; but even the milder prophecy - namely, that of a siege, which would bring them to the deepest distress - was not accomplished. There never was any actual siege of Jerusalem by the Assyrians. The explanation of this is, that, according to Jer 18:7-8, and Jer 18:9, Jer 18:10, neither the threatenings of punishment nor the promises of blessing uttered by the prophets were so unconditional, that they were certain to be fulfilled and that with absolute necessity, at such and such a time, or upon such and such a generation. The threatened punishment might be repealed or modified, if repentance ensued on the part of the persons threatened (Jon 3:4; Kg1 21:29; Kg2 22:15-20; Ch2 12:5-8). The words of the prophecy did not on that account fall to the ground. If they produced repentance, they answered the very purpose for which they were intended; but if the circumstances which called for punishment should return, their force returned as well in all its fulness. If the judgment was one irrevocably determined, it was merely delayed by this, to be discharged upon the generation which should be ripest for it. And we have also an express historical testimony, which shows that this is the way in which the non-fulfilment of what Isaiah threatened as about to take place within a year is to be accounted for. Not only Isaiah, but also his contemporary Micah, threatened, that along with the judgment upon Samaria, the same judgment would also burst upon Jerusalem. Zion would be ploughed as a field, Jerusalem would be laid in ruins, and the temple mountain would be turned into a wooded height (Mic 3:12). This prophecy belongs to the first year of Hezekiah's reign, for it was then that the book of Micah was composed. But we read in Jer 26:18-19, that, in their alarm at this prophecy, Hezekiah and all Judah repented, and that Jehovah withdrew His threat in consequence. Thus, in the very first year of Hezekiah, a change for the better took place in Judah; and this was necessarily followed by the withdrawal of Isaiah's threatenings, just as those threatenings had co-operated in the production of this conversion (see Caspari, Micha, p. 160ff.). Not one of the three threats (Isa 29:1-4; Isa 32:9-14; Mic 3:12), which form an ascending climax, was fulfilled. Previous threatenings so far recovered their original force, when the insincerity of the conversion became apparent, that the Assyrians did unquestionably march through Judah, devastating everything as they went along. But because of Hezekiah's self-humiliation and faith, the threat was turned from that time forward into a promise. In direct opposition to his former threatening, Isaiah now promised that Jerusalem would not be besieged by the Assyrians (Isa 37:33-35), but that, before the siege was actually established, Assyria would fall under the walls of Jerusalem.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Blessed - As the barren forest shall be destroyed, so the fruitful field shall be improved, and bring forth much fruit; which is signified by a declaration of the blessedness of them that sow in it. Waters - In all moist grounds, which are like to yield good fruit. But this also is to be understood of the times of the gospel, and of the great and happy success of the ministers of it. The ox - Which they employed in plowing and sowing the ground.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
That sow beside all waters "Who sow your seed in every well-watered place" - Sir John Chardin's note on this place is: "This exactly answers the manner of planting rice; for they sow it upon the water, and before sowing, while the earth is covered with water, they cause the ground to be trodden by oxen, horses, and asses, who go mid-leg deep; and this is the way of preparing the ground for sowing. As they sow the rice on the water, they transplant it in the water. "Harmer's Observ. vol. 1 p. 280. "Rice is the food of two-thirds of mankind." Dr. Arbuthnot. "It is cultivated in most of the eastern countries." Miller. "It is good for all, and at all times." Sir J. Chardin, ib. "Le ris, qui est leur principal aliment et leur froment (i.e., des Siamois), n'est jamais assez arrose; il croit au milieu de l'eau, et les campagnes ou on le cultive ressemblent plutot a de marets que non pas a des terres qu'on laboure aver la charue. Le ris a bien cette force, que quoy qu'il y ait six ou sept pieds d'eau sur lui, il pousse toujours sa tige au dessus; et le tuyau qui le porte s'eleve et croit a proportion de la hauteur de l'eau qui noye son champ. Voyage de l'Eveque de Beryte, p. 144. Paris, 1666. - L. "Rice, which is the principal grain and aliment of the Siamese, can never be too much watered. It grows in the water, and the fields where it is sown resemble marshes rather than fields cultivated by ploughing. Rice has that property that although it be covered with water six or seven feet deep, yet it raises its stalk above it; and this grows long in proportion to the depth of the water by which the field is inundated."

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²⁴ The oxen [0504] likewise and the young asses [05895] that ear [05647] the ground [0127] shall eat [0398] clean [02548] provender [01098], which hath been winnowed [02219] with the shovel [07371] and with the fan [04214].

¹¹ Where [3699] there is [1762] neither [3756] Greek [1672] nor [2532] Jew [2453], circumcision [4061] nor [2532] uncircumcision [203], Barbarian [915], Scythian [4658], bond [1401] nor free [1658]: but [235] Christ [5547] is all [3956], and [2532] in [1722] all [3956].

¹ Cast [07971] thy bread [03899] upon [06440] the waters [04325]: for thou shalt find [04672] it after many [07230] days [03117].

²⁵ And there shall be upon every high [01364] mountain [02022], and upon every high [05375] hill [01389], rivers [06388] and streams [02988] of waters [04325] in the day [03117] of the great [07227] slaughter [02027], when the towers [04026] fall [05307].

¹ Cast [07971] thy bread [03899] upon [06440] the waters [04325]: for thou shalt find [04672] it after many [07230] days [03117].

³³ Therefore thus saith [0559] the LORD [03068] concerning the king [04428] of Assyria [0804], He shall not come [0935] into this city [05892], nor shoot [03384] an arrow [02671] there, nor come before [06923] it with shields [04043], nor cast [08210] a bank [05550] against it.
³⁴ By the way [01870] that he came [0935], by the same shall he return [07725], and shall not come [0935] into this city [05892], saith [05002] the LORD [03068].
³⁵ For I will defend [01598] this city [05892] to save [03467] it for mine own sake, and for my servant [05650] David's [01732] sake.

¹² Therefore shall Zion [06726] for your sake [01558] be plowed [02790] as a field [07704], and Jerusalem [03389] shall become heaps [05856], and the mountain [02022] of the house [01004] as the high places [01116] of the forest [03293].

⁹ Rise up [06965], ye women [0802] that are at ease [07600]; hear [08085] my voice [06963], ye careless [0982] daughters [01323]; give ear [0238] unto my speech [0565].
¹⁰ Many days [03117] and years [08141] shall ye be troubled [07264], ye careless women [0982]: for the vintage [01210] shall fail [03615], the gathering [0625] shall not come [0935].
¹¹ Tremble [02729], ye women that are at ease [07600]; be troubled [07264], ye careless ones [0982]: strip [06584] you, and make you bare [06209], and gird [02290] sackcloth upon your loins [02504].
¹² They shall lament [05594] for the teats [07699], for the pleasant [02531] fields [07704], for the fruitful [06509] vine [01612].
¹³ Upon the land [0127] of my people [05971] shall come up [05927] thorns [06975] and briers [08068]; yea, upon all the houses [01004] of joy [04885] in the joyous [05947] city [07151]:
¹⁴ Because the palaces [0759] shall be forsaken [05203]; the multitude [01995] of the city [05892] shall be left [05800]; the forts [06076] and towers [0975] shall be for dens [04631] for [05704] ever [05769], a joy [04885] of wild asses [06501], a pasture [04829] of flocks [05739];

¹ Woe [01945] to Ariel [0740], to Ariel [0740], the city [07151] where David [01732] dwelt [02583] ! add [05595] ye year [08141] to year [08141]; let them kill [05362] sacrifices [02282].
² Yet I will distress [06693] Ariel [0740], and there shall be heaviness [08386] and sorrow [0592]: and it shall be unto me as Ariel [0740].
³ And I will camp [02583] against thee round about [01754], and will lay siege [06696] against thee with a mount [04674], and I will raise [06965] forts [04694] against thee.
⁴ And thou shalt be brought down [08213], and shalt speak [01696] out of the ground [0776], and thy speech [0565] shall be low [07817] out of the dust [06083], and thy voice [06963] shall be, as of one that hath a familiar spirit [0178], out of the ground [0776], and thy speech [0565] shall whisper [06850] out of the dust [06083].

¹⁸ Micah [04320] the Morasthite [04183] prophesied [05012] in the days [03117] of Hezekiah [02396] king [04428] of Judah [03063], and spake [0559] to all the people [05971] of Judah [03063], saying [0559], Thus saith [0559] the LORD [03068] of hosts [06635]; Zion [06726] shall be plowed [02790] like a field [07704], and Jerusalem [03389] shall become heaps [05856], and the mountain [02022] of the house [01004] as the high places [01116] of a forest [03293].
¹⁹ Did Hezekiah [02396] king [04428] of Judah [03063] and all Judah [03063] put him at all [04191] to death [04191]? did he not fear [03373] the LORD [03068], and besought [02470] the LORD [03068] [06440], and the LORD [03068] repented [05162] him of the evil [07451] which he had pronounced [01696] against them? Thus [0587] might we procure [06213] great [01419] evil [07451] against our souls [05315].

⁵ Then came [0935] Shemaiah [08098] the prophet [05030] to Rehoboam [07346], and to the princes [08269] of Judah [03063], that were gathered together [0622] to Jerusalem [03389] because [06440] of Shishak [07895], and said [0559] unto them, Thus saith [0559] the LORD [03068], Ye have forsaken [05800] me, and therefore have I also [0637] left [05800] you in the hand [03027] of Shishak [07895].
⁶ Whereupon the princes [08269] of Israel [03478] and the king [04428] humbled [03665] themselves; and they said [0559], The LORD [03068] is righteous [06662].
⁷ And when the LORD [03068] saw [07200] that they humbled [03665] themselves, the word [01697] of the LORD [03068] came to Shemaiah [08098], saying [0559], They have humbled [03665] themselves; therefore I will not destroy [07843] them, but I will grant [05414] them some [04592] deliverance [06413]; and my wrath [02534] shall not be poured out [05413] upon Jerusalem [03389] by the hand [03027] of Shishak [07895].
⁸ Nevertheless they shall be his servants [05650]; that they may know [03045] my service [05656], and the service [05656] of the kingdoms [04467] of the countries [0776].

¹⁵ And she said [0559] unto them, Thus saith [0559] the LORD [03068] God [0430] of Israel [03478], Tell [0559] the man [0376] that sent [07971] you to me,
¹⁶ Thus saith [0559] the LORD [03068], Behold, I will bring [0935] evil [07451] upon this place [04725], and upon the inhabitants [03427] thereof, even all the words [01697] of the book [05612] which the king [04428] of Judah [03063] hath read [07121]:
¹⁷ Because they have forsaken [05800] me, and have burned incense [06999] unto other [0312] gods [0430], that they might provoke me to anger [03707] with all the works [04639] of their hands [03027]; therefore my wrath [02534] shall be kindled [03341] against this place [04725], and shall not be quenched [03518].
¹⁸ But to the king [04428] of Judah [03063] which sent [07971] you to enquire [01875] of the LORD [03068], thus shall ye say [0559] to him, Thus saith [0559] the LORD [03068] God [0430] of Israel [03478], As touching the words [01697] which thou hast heard [08085];
¹⁹ Because thine heart [03824] was tender [07401], and thou hast humbled [03665] thyself before [06440] the LORD [03068], when thou heardest [08085] what I spake [01696] against this place [04725], and against the inhabitants [03427] thereof, that they should become a desolation [08047] and a curse [07045], and hast rent [07167] thy clothes [0899], and wept [01058] before [06440] me; I also have heard [08085] thee, saith [05002] the LORD [03068].
²⁰ Behold therefore, I will gather [0622] thee unto thy fathers [01], and thou shalt be gathered [0622] into thy grave [06913] in peace [07965]; and thine eyes [05869] shall not see [07200] all the evil [07451] which I will bring [0935] upon this place [04725]. And they brought [07725] the king [04428] word [01697] again [07725].

²⁹ Seest [07200] thou how Ahab [0256] humbleth [03665] himself before [06440] me? because [03282] he humbleth [03665] himself before [06440] me, I will not bring [0935] the evil [07451] in his days [03117]: but in his son's [01121] days [03117] will I bring [0935] the evil [07451] upon his house [01004].

⁴ And Jonah [03124] began [02490] to enter [0935] into the city [05892] a [0259] day's [03117] journey [04109], and he cried [07121], and said [0559], Yet forty [0705] days [03117], and Nineveh [05210] shall be overthrown [02015].

¹⁰ If it do [06213] evil [07451] in my sight [05869], that it obey [08085] not my voice [06963], then I will repent [05162] of the good [02896], wherewith I said [0559] I would benefit [03190] them.

⁹ And at what instant [07281] I shall speak [01696] concerning a nation [01471], and concerning a kingdom [04467], to build [01129] and to plant [05193] it;

⁷ At what instant [07281] I shall speak [01696] concerning a nation [01471], and concerning a kingdom [04467], to pluck up [05428], and to pull down [05422], and to destroy [06] it;
⁸ If that nation [01471], against whom I have pronounced [01696], turn [07725] from their evil [07451], I will repent [05162] of the evil [07451] that I thought [02803] to do [06213] unto them.

¹⁰ Many days [03117] and years [08141] shall ye be troubled [07264], ye careless women [0982]: for the vintage [01210] shall fail [03615], the gathering [0625] shall not come [0935].

¹ Woe [01945] to Ariel [0740], to Ariel [0740], the city [07151] where David [01732] dwelt [02583] ! add [05595] ye year [08141] to year [08141]; let them kill [05362] sacrifices [02282].

¹² They shall lament [05594] for the teats [07699], for the pleasant [02531] fields [07704], for the fruitful [06509] vine [01612].

¹³ Therefore this iniquity [05771] shall be to you as a breach [06556] ready to fall [05307], swelling out [01158] in a high [07682] wall [02346], whose breaking [07667] cometh [0935] suddenly [06597] at an instant [06621].
¹⁴ And he shall break [07665] it as the breaking [07667] of the potters [03335] ' vessel [05035] that is broken in pieces [03807]; he shall not spare [02550]: so that there shall not be found [04672] in the bursting [04386] of it a sherd [02789] to take [02846] fire [0784] from the hearth [03344], or to take [02834] water [04325] withal out of the pit [01360].

⁴ For thus hath the LORD [03068] spoken [0559] unto me, Like as the lion [0738] and the young lion [03715] roaring [01897] on his prey [02964], when a multitude [04393] of shepherds [07462] is called forth [07121] against him, he will not be afraid [02865] of their voice [06963], nor abase [06031] himself for the noise [01995] of them: so shall the LORD [03068] of hosts [06635] come down [03381] to fight [06633] for mount [02022] Zion [06726], and for the hill [01389] thereof.

¹ Woe [01945] to Ariel [0740], to Ariel [0740], the city [07151] where David [01732] dwelt [02583] ! add [05595] ye year [08141] to year [08141]; let them kill [05362] sacrifices [02282].

¹ Woe [01945] to the crown [05850] of pride [01348], to the drunkards [07910] of Ephraim [0669], whose glorious [06643] beauty [08597] is a fading [05034] flower [06731], which are on the head [07218] of the fat [08081] valleys [01516] of them that are overcome [01986] with wine [03196]!
² Behold, the Lord [0136] hath a mighty [02389] and strong one [0533], which as a tempest [02230] of hail [01259] and a destroying [06986] storm [08178], as a flood [02230] of mighty [03524] waters [04325] overflowing [07857], shall cast down [03240] to the earth [0776] with the hand [03027].
³ The crown [05850] of pride [01348], the drunkards [07910] of Ephraim [0669], shall be trodden [07429] under feet [07272]:
⁴ And the glorious [06643] beauty [08597], which is on the head [07218] of the fat [08081] valley [01516], shall be a fading [05034] flower [06733], and as the hasty fruit [01061] before the summer [07019]; which when he that looketh [07200] upon it seeth [07200], while it is yet in his hand [03709] he eateth it up [01104].

²¹ And it shall come to pass in that day [03117], that a man [0376] shall nourish [02421] a young [01241] cow [05697], and two [08147] sheep [06629];

²³ Then shall he give [05414] the rain [04306] of thy seed [02233], that thou shalt sow [02232] the ground [0127] withal; and bread [03899] of the increase [08393] of the earth [0127], and it shall be fat [01879] and plenteous [08082]: in that day [03117] shall thy cattle [04735] feed [07462] in large [07337] pastures [03733].
²⁴ The oxen [0504] likewise and the young asses [05895] that ear [05647] the ground [0127] shall eat [0398] clean [02548] provender [01098], which hath been winnowed [02219] with the shovel [07371] and with the fan [04214].
²⁵ And there shall be upon every high [01364] mountain [02022], and upon every high [05375] hill [01389], rivers [06388] and streams [02988] of waters [04325] in the day [03117] of the great [07227] slaughter [02027], when the towers [04026] fall [05307].