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Selected Verse: Micah 1:5 - Strong Concordance

Verse	Translation	Text
Mic 1:5	Strong Concordance	For the transgression [06588] of Jacob [03290] is all this, and for the sins [02403] of the house [01004] of Israel [03478]. What is the transgression [06588] of Jacob [03290]? is it not Samaria [08111]? and what are the high places [01116] of Judah [03063]? are they not Jerusalem [03389]?
	King James	For the transgression of Jacob is all this, and for the sins of the house of Israel. What is the transgression of Jacob? is it not Samaria? and what are the high places of Judah? are they not Jerusalem?

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]
For the transgression of Jacob is all this--All these terrors attending Jehovah's coming are caused by the sins of Jacob or Israel, that is, the whole people. What is the transgression of Jacob?--Taking up the question often in the mouths of the people when reproved, "What is our transgression?" (compare Mal 1:6-7), He answers, Is it not Samaria? Is not that city (the seat of the calf-worship) the cause of Jacob's apostasy (Kg1 14:16; Kg1 15:26, Kg1 15:34; Kg1 16:13, Kg1 16:19, Kg1 16:25, Kg1 16:30)? and what are the high places of Judah?--What city is the cause of the idolatries on the high places of Judah? Is it not Jerusalem (compare Kg2 18:4)?

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

For the transgression of Jacob is all this--All these terrors attending Jehovah's coming are caused by the sins of Jacob or Israel, that is, the whole people.

What is the transgression of Jacob?--Taking up the question often in the mouths of the people when reproved, "What is our transgression?" (compare Mal 1:6-7), He answers, Is it not Samaria? Is not that city (the seat of the calf-worship) the cause of Jacob's apostasy (Kg1 14:16; Kg1 15:26, Kg1 15:34; Kg1 16:13, Kg1 16:19, Kg1 16:25, Kg1 16:30)?

and what are the high places of Judah?--What city is the cause of the idolatries on the high places of Judah? Is it not Jerusalem (compare Kg2 18:4)?

Notes on the Bible, by Albert Barnes, [1834]
For the transgression of Jacob is all this - Not for any change of purpose in God; nor, again, as the effect of man's lust of conquest. None could have any power against God's people, unless it had been given him by God. Those mighty monarchies of old existed but as God's instruments, especially toward His own people. God said at this time of Assyria Isa 10:5, Asshur rod of Mine anger, and the staff in his hand is Mine indignation; and Isa 37:26, Now have I brought it to pass, that thou shouldest be to lay waste defensed cities into ruinous heaps. Each scourge of God chastised just those nations, which God willed him to chasten; but the especial object for which each was raised up was his mission against that people, in whom God most showed His mercies and His judgments Isa 10:6. I will send him against an ungodly nation and against the people of My wrath will I give him a charge. Jacob and Israel, in this place, comprise alike the ten tribes and the two. They still bare the name of their father, who, wrestling with the Angel, became a prince with God, whom they forgat. The name of Jacob then, as of Christian now, stamped as deserters, those who did not the deeds of their father. "What, (rather who) is the transgression of Jacob?" Who is its cause? In whom does it lie? Is it not Samaria? The metropolis must, in its own nature, be the source of good or evil to the land. It is the heart whose pulses beat throughout the whole system. As the seat of power, the residence of justice or injustice, the place of counsel, the concentration of wealth, which all the most influential of the land visit for their several occasions, its manners penetrate in a degree the utmost corners of the land. Corrupted, it becomes a focus of corruption. The blood passes through it, not to be purified, but to be diseased. Samaria, being founded on apostasy, owing its being to rebellion against God, the home of that policy which set up a rival system of worship to His forbidden by Him, became a fountain of evil, whence the stream of ungodliness overflowed the land. It became the impersonation of the people's sin, "the heart and the head of the body of sin." And what - Literally, who (מי) always relates to a personal object, and apparent exceptions may be reduced to this. So Ae. Kim. Tanch. Pococke. Are the high places of Judah? are they not Jerusalem? - Jerusalem God had formed to be a center of unity in holiness; the tribes of the Lord were to go up there to the testimony of Israel; there was the unceasing worship of God, the morning and evening sacrifice; the Feasts, the memorials of past miraculous mercies, the foreshadowings of redemption. But there too Satan placed his throne. Ahaz brought thither that most hateful idolatry, the burning children to Moloch in the valley of the son of Hinnom Ch2 28:3. There Ch2 28:24, he made him altars in every corner of Jerusalem. Thence, he extended the idolatry to all Judah Ch2 28:25. And in every several city of Judah he made high places to burn incense unto other gods, and provoked to anger the Lord God of his fathers. Hezekiah, in his reformation, with all Israel Ch2 31:1, went out to the cities of Judah, and brake the images in pieces and bowed down the statues of Asherah, and threw down the high places and the altars out of all Judah and Benjamin, as much as out of Ephraim and Manasseh. Nay, by a perverse interchange, Ahaz took the Brazen Altar, consecrated to God, for his own divinations, and assigned to the worship of God the altar copied from the idol-altar at Damascus, whose fashion pleased his taste Kg2 16:10-16. Since God and mammon cannot be served together, Jerusalem was become one great idol-temple, in which Judah brought its sin into the very face of God and of His worship. The Holy City had itself become sin, and the fountain of unholiness. The one temple of God was the single protest against the idolatries which encompased and besieged it; the incense went up to God, morning and evening, from it; from every head of every street of the city Eze 16:31; Ch2 28:24, and (since Ahaz had brought in the worship of Baalim Ch2 28:2, and the rites of idolatry continued the same,) from the roofs of all their houses Jer 32:29, went up the incense to Baal; a worship which, denying the Unity, denied the Being of God.

Notes on the Bible, by Albert Barnes, [1834]

For the transgression of Jacob is all this - Not for any change of purpose in God; nor, again, as the effect of man's lust of conquest. None could have any power against God's people, unless it had been given him by God. Those mighty monarchies of old existed but as God's instruments, especially toward His own people. God said at this time of Assyria Isa 10:5, Asshur rod of Mine anger, and the staff in his hand is Mine indignation; and Isa 37:26, Now have I brought it to pass, that thou shouldest be to lay waste defensed cities into ruinous heaps. Each scourge of God chastised just those nations, which God willed him to chasten; but the especial object for which each was raised up was his mission against that people, in whom God most showed His mercies and His judgments Isa 10:6. I will send him against an ungodly nation and against the people of My wrath will I give him a charge.

Jacob and Israel, in this place, comprise alike the ten tribes and the two. They still bare the name of their father, who, wrestling with the Angel, became a prince with God, whom they forgat. The name of Jacob then, as of Christian now, stamped as deserters, those who did not the deeds of their father. "What, (rather who) is the transgression of Jacob?" Who is its cause? In whom does it lie? Is it not Samaria? The metropolis must, in its own nature, be the source of good or evil to the land. It is the heart whose pulses beat throughout the whole system. As the seat of power, the residence of justice or injustice, the place of counsel, the concentration of wealth, which all the most influential of the land visit for their several occasions, its manners penetrate in a degree the utmost corners of the land. Corrupted, it becomes a focus of corruption. The blood passes through it, not to be purified, but to be diseased. Samaria, being founded on apostasy, owing its being to rebellion against God, the home of that policy which set up a rival system of worship to His forbidden by Him, became a fountain of evil, whence the stream of ungodliness overflowed the land. It became the impersonation of the people's sin, "the heart and the head of the body of sin."

And what - Literally, who (מי) always relates to a personal object, and apparent exceptions may be reduced to this. So Ae. Kim. Tanch. Pococke.

Are the high places of Judah? are they not Jerusalem? - Jerusalem God had formed to be a center of unity in holiness; the tribes of the Lord were to go up there to the testimony of Israel; there was the unceasing worship of God, the morning and evening sacrifice; the Feasts, the memorials of past miraculous mercies, the foreshadowings of redemption. But there too Satan placed his throne. Ahaz brought thither that most hateful idolatry, the burning children to Moloch in the valley of the son of Hinnom Ch2 28:3. There Ch2 28:24, he made him altars in every corner of Jerusalem. Thence, he extended the idolatry to all Judah Ch2 28:25. And in every several city of Judah he made high places to burn incense unto other gods, and provoked to anger the Lord God of his fathers. Hezekiah, in his reformation, with all Israel Ch2 31:1, went out to the cities of Judah, and brake the images in pieces and bowed down the statues of Asherah, and threw down the high places and the altars out of all Judah and Benjamin, as much as out of Ephraim and Manasseh. Nay, by a perverse interchange, Ahaz took the Brazen Altar, consecrated to God, for his own divinations, and assigned to the worship of God the altar copied from the idol-altar at Damascus, whose fashion pleased his taste Kg2 16:10-16.

Since God and mammon cannot be served together, Jerusalem was become one great idol-temple, in which Judah brought its sin into the very face of God and of His worship. The Holy City had itself become sin, and the fountain of unholiness. The one temple of God was the single protest against the idolatries which encompased and besieged it; the incense went up to God, morning and evening, from it; from every head of every street of the city Eze 16:31; Ch2 28:24, and (since Ahaz had brought in the worship of Baalim Ch2 28:2, and the rites of idolatry continued the same,) from the roofs of all their houses Jer 32:29, went up the incense to Baal; a worship which, denying the Unity, denied the Being of God.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
This judicial interposition on the part of God is occasioned by the sin of Israel. Mic 1:5. "For the apostasy of Jacob (is) all this, and for the sins of the house of Israel. Who is Jacob's apostasy? is it not Samaria? And who Judah's high places? is it not Jerusalem? Mic 1:6. Therefore I make Samaria into a stone-heap of the field, into plantations of vines; and I pour her stones into the valley, and I will lay bare her foundations. Mic 1:7. And all her stone images will be beaten to pieces, and all her lovers' gifts be burned with fire, and all her idols will I make into a waste: for she has gathered them of prostitute's hire, and to prostitute's hire shall they return." "All this" refers to the coming of Jehovah to judgment announced in Mic 1:3, Mic 1:4. This takes place on account of the apostasy and the sins of Israel. ב (for) used to denote reward or wages, as in Sa2 3:27 compared with Sa2 3:30. Jacob and Israel in Mic 1:5 are synonymous, signifying the whole of the covenant nation, as we may see from the fact that in Mic 1:5 Jacob and not Israel is the epithet applied to the ten tribes in distinction from Judah. מי, who? - referring to the author. The apostasy of Israel originates with Samaria; the worship on the high places with Jerusalem. The capitals of the two kingdoms are the authors of the apostasy, as the centres and sources of the corruption which has spread from them over the kingdoms. The allusion to the bâmōth of the illegal worship of the high places, which even the most godly kings were unable to abolish (see at Kg1 15:14), shows, moreover, that פּשׁע denotes that religious apostasy from Jehovah which was formally sanctioned in the kingdom of the ten tribes by the introduction of the calf-worship. But because this apostasy commenced in the kingdom of the ten tribes, the punishment would fall upon this kingdom first, and Samaria would be utterly destroyed. Stone-heaps of the field and vineyard plantations harmonize badly, in Hitzig's view: he therefore proposes to alter the text. But there is no necessity for this. The point of comparison is simply that Samaria will be so destroyed, that not a single trace of a city will be left, and the site thereof will become like a ploughed field or plain. השּׂדה is added to עי, a heap of ruins or stones, to strengthen it. Samaria shall become like a heap, not of ruins of building stones, but of stones collected from the field. למטּעי כרם, i.e., into arable land upon which you can plant vineyards. The figure answers to the situation of Samaria upon a hill in a very fruitful region, which was well adapted for planting vineyards (see at Amo 3:9). The situation of the city helps to explain the casting of its stones into the valley. Laying bare the foundations denotes destruction to the very foundation (cf. Psa 137:7). On the destruction of the city all its idols will be annihilated. Pesı̄lı̄m, idols, as in Isa 10:10; not wooden idols, however, to which the expression yukkattū, smitten to pieces, would not apply, but stone idols, from pâsal (Exo 34:1). By the lovers' gifts ('ethnân, see at Hos 9:1) we are to understand, not "the riches of the city or their possessions, inasmuch as the idolaters regarded their wealth and prosperity as a reward from their gods, according to Hos 2:7, Hos 2:14" (Rashi, Hitzig, and others), but the temple gifts, "gifts suspended in the temples and sacred places in honour of the gods" (Rosenmller), by which the temple worship with its apparatus were maintained; so that by 'ethnân we may understand the entire apparatus of religious worship. For the parallelism of the clauses requires that the word should be restricted to this. עצבּים are also idolatrous images. "To make them into a waste," i.e., not only to divest them of their ornament, but so utterly to destroy them that the place where they once stood becomes waste. The next clause, containing the reason, must not be restricted to the ‛ătsabbı̄m, as Hitzig supposes, but refers to the two clauses of the first hemistich, so that pesı̄lı̄m and ‛ătsabbı̄m are to be supplied as objects to qibbâtsâh (she gathered), and to be regarded as the subject to yâshūbhū (shall return). Samaria gathered together the entire apparatus of her idolatrous worship from prostitute's gifts (the wages of prostitution), namely, through gifts presented by the idolaters. The acquisition of all this is described as the gain of prostitute's wages, according to the scriptural view that idolatry was spiritual whoredom. There is no ground for thinking of literal wages of prostitution, or money which flowed into the temples from the voluptuous worship of Aphrodite, because Micah had in his mind not literal (heathenish) idolatry, but simply the transformation of the Jehovah-worship into idolatry by the worship of Jehovah under the symbols of the golden calves. These things return back to the wagers of prostitution, i.e., they become this once more (cf. Gen 3:19) by being carried away by the enemies, who conquer the city and destroy it, and being applied to their idolatrous worship. On the capture of cities, the idols and temple treasures were carried away (cf. Isa 46:1-2; Dan 1:3).

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

This judicial interposition on the part of God is occasioned by the sin of Israel. Mic 1:5. "For the apostasy of Jacob (is) all this, and for the sins of the house of Israel. Who is Jacob's apostasy? is it not Samaria? And who Judah's high places? is it not Jerusalem? Mic 1:6. Therefore I make Samaria into a stone-heap of the field, into plantations of vines; and I pour her stones into the valley, and I will lay bare her foundations. Mic 1:7. And all her stone images will be beaten to pieces, and all her lovers' gifts be burned with fire, and all her idols will I make into a waste: for she has gathered them of prostitute's hire, and to prostitute's hire shall they return." "All this" refers to the coming of Jehovah to judgment announced in Mic 1:3, Mic 1:4. This takes place on account of the apostasy and the sins of Israel. ב (for) used to denote reward or wages, as in Sa2 3:27 compared with Sa2 3:30. Jacob and Israel in Mic 1:5 are synonymous, signifying the whole of the covenant nation, as we may see from the fact that in Mic 1:5 Jacob and not Israel is the epithet applied to the ten tribes in distinction from Judah. מי, who? - referring to the author. The apostasy of Israel originates with Samaria; the worship on the high places with Jerusalem. The capitals of the two kingdoms are the authors of the apostasy, as the centres and sources of the corruption which has spread from them over the kingdoms. The allusion to the bâmōth of the illegal worship of the high places, which even the most godly kings were unable to abolish (see at Kg1 15:14), shows, moreover, that פּשׁע denotes that religious apostasy from Jehovah which was formally sanctioned in the kingdom of the ten tribes by the introduction of the calf-worship. But because this apostasy commenced in the kingdom of the ten tribes, the punishment would fall upon this kingdom first, and Samaria would be utterly destroyed. Stone-heaps of the field and vineyard plantations harmonize badly, in Hitzig's view: he therefore proposes to alter the text. But there is no necessity for this. The point of comparison is simply that Samaria will be so destroyed, that not a single trace of a city will be left, and the site thereof will become like a ploughed field or plain. השּׂדה is added to עי, a heap of ruins or stones, to strengthen it. Samaria shall become like a heap, not of ruins of building stones, but of stones collected from the field. למטּעי כרם, i.e., into arable land upon which you can plant vineyards. The figure answers to the situation of Samaria upon a hill in a very fruitful region, which was well adapted for planting vineyards (see at Amo 3:9). The situation of the city helps to explain the casting of its stones into the valley. Laying bare the foundations denotes destruction to the very foundation (cf. Psa 137:7). On the destruction of the city all its idols will be annihilated. Pesı̄lı̄m, idols, as in Isa 10:10; not wooden idols, however, to which the expression yukkattū, smitten to pieces, would not apply, but stone idols, from pâsal (Exo 34:1). By the lovers' gifts ('ethnân, see at Hos 9:1) we are to understand, not "the riches of the city or their possessions, inasmuch as the idolaters regarded their wealth and prosperity as a reward from their gods, according to Hos 2:7, Hos 2:14" (Rashi, Hitzig, and others), but the temple gifts, "gifts suspended in the temples and sacred places in honour of the gods" (Rosenmller), by which the temple worship with its apparatus were maintained; so that by 'ethnân we may understand the entire apparatus of religious worship. For the parallelism of the clauses requires that the word should be restricted to this. עצבּים are also idolatrous images. "To make them into a waste," i.e., not only to divest them of their ornament, but so utterly to destroy them that the place where they once stood becomes waste. The next clause, containing the reason, must not be restricted to the ‛ătsabbı̄m, as Hitzig supposes, but refers to the two clauses of the first hemistich, so that pesı̄lı̄m and ‛ătsabbı̄m are to be supplied as objects to qibbâtsâh (she gathered), and to be regarded as the subject to yâshūbhū (shall return). Samaria gathered together the entire apparatus of her idolatrous worship from prostitute's gifts (the wages of prostitution), namely, through gifts presented by the idolaters. The acquisition of all this is described as the gain of prostitute's wages, according to the scriptural view that idolatry was spiritual whoredom. There is no ground for thinking of literal wages of prostitution, or money which flowed into the temples from the voluptuous worship of Aphrodite, because Micah had in his mind not literal (heathenish) idolatry, but simply the transformation of the Jehovah-worship into idolatry by the worship of Jehovah under the symbols of the golden calves. These things return back to the wagers of prostitution, i.e., they become this once more (cf. Gen 3:19) by being carried away by the enemies, who conquer the city and destroy it, and being applied to their idolatrous worship. On the capture of cities, the idols and temple treasures were carried away (cf. Isa 46:1-2; Dan 1:3).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Jacob - The sons of Jacob, the ten tribes. What - Or, who is the spring, and cause of that overflowing transgression? Of Jacob - The kingdom of the ten tribes, the head of which was Samaria, where the kings had their residence, where they worshiped idols, and set an example to the rest of the Israelitish kingdom. And what - Or, who is the cause of the high places, and the idolatry there practised? Jerusalem - Which was the chief city of that kingdom, and had the same influence over Judah, as Samaria had on the ten tribes.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
What is the transgression of Jacob? - Is it not something extremely grievous? Is it not that of Samaria? Samaria and Jerusalem, the chief cities, are infected with idolatry. Each has its high places, and its idol worship, in opposition to the worship of the true God. That there was idolatry practiced by the elders of Israel, even in the temple of Jehovah, see Eze 8:1, etc. As the royal cities in both kingdoms gave the example of gross idolatry, no wonder that it spread through the whole land, both of Israel and Judah.

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⁴ He removed [05493] the high places [01116], and brake [07665] the images [04676], and cut down [03772] the groves [0842], and brake in pieces [03807] the brasen [05178] serpent [05175] that Moses [04872] had made [06213]: for unto those days [03117] the children [01121] of Israel [03478] did burn incense [06999] to it: and he called [07121] it Nehushtan [05180].

³⁰ And Ahab [0256] the son [01121] of Omri [06018] did [06213] evil [07451] in the sight [05869] of the LORD [03068] above all that were before [06440] him.

²⁵ But Omri [06018] wrought [06213] evil [07451] in the eyes [05869] of the LORD [03068], and did worse [07489] than all that were before [06440] him.

¹⁹ For his sins [02403] which he sinned [02398] in doing [06213] evil [07451] in the sight [05869] of the LORD [03068], in walking [03212] in the way [01870] of Jeroboam [03379], and in his sin [02403] which he did [06213], to make Israel [03478] to sin [02398].

¹³ For all the sins [02403] of Baasha [01201], and the sins [02403] of Elah [0425] his son [01121], by which they sinned [02398], and by which they made Israel [03478] to sin [02398], in provoking the LORD [03068] God [0430] of Israel [03478] to anger [03707] with their vanities [01892].

³⁴ And he did [06213] evil [07451] in the sight [05869] of the LORD [03068], and walked [03212] in the way [01870] of Jeroboam [03379], and in his sin [02403] wherewith he made Israel [03478] to sin [02398].

²⁶ And he did [06213] evil [07451] in the sight [05869] of the LORD [03068], and walked [03212] in the way [01870] of his father [01], and in his sin [02403] wherewith he made Israel [03478] to sin [02398].

¹⁶ And he shall give [05414] Israel [03478] up [05414] because [01558] of the sins [02403] of Jeroboam [03379], who did sin [02398], and who made Israel [03478] to sin [02398].

⁶ A son [01121] honoureth [03513] his father [01], and a servant [05650] his master [0113]: if then I be a father [01], where is mine honour [03519]? and if I be a master [0113], where is my fear [04172]? saith [0559] the LORD [03068] of hosts [06635] unto you, O priests [03548], that despise [0959] my name [08034]. And ye say [0559], Wherein have we despised [0959] thy name [08034]?
⁷ Ye offer [05066] polluted [01351] bread [03899] upon mine altar [04196]; and ye say [0559], Wherein have we polluted [01351] thee? In that ye say [0559], The table [07979] of the LORD [03068] is contemptible [0959].

²⁹ And the Chaldeans [03778], that fight [03898] against this city [05892], shall come [0935] and set [03341] fire [0784] on this city [05892], and burn [08313] it with the houses [01004], upon whose roofs [01406] they have offered incense [06999] unto Baal [01168], and poured out [05258] drink offerings [05262] unto other [0312] gods [0430], to provoke me to anger [03707].

² For he walked in [03212] the ways [01870] of the kings [04428] of Israel [03478], and made [06213] also molten images [04541] for Baalim [01168].

²⁴ And Ahaz [0271] gathered together [0622] the vessels [03627] of the house [01004] of God [0430], and cut in pieces [07112] the vessels [03627] of the house [01004] of God [0430], and shut up [05462] the doors [01817] of the house [01004] of the LORD [03068], and he made [06213] him altars [04196] in every corner [06438] of Jerusalem [03389].

³¹ In that thou buildest [01129] thine eminent place [01354] in the head [07218] of every way [01870], and makest [06213] thine high place [07413] in every street [07339]; and hast not been as an harlot [02181], in that thou scornest [07046] hire [0868];

¹⁰ And king [04428] Ahaz [0271] went [03212] to Damascus [01834] to meet [07125] Tiglathpileser [08407] king [04428] of Assyria [0804], and saw [07200] an altar [04196] that was at Damascus [01834]: and king [04428] Ahaz [0271] sent [07971] to Urijah [0223] the priest [03548] the fashion [01823] of the altar [04196], and the pattern [08403] of it, according to all the workmanship [04639] thereof.
¹¹ And Urijah [0223] the priest [03548] built [01129] an altar [04196] according to all that king [04428] Ahaz [0271] had sent [07971] from Damascus [01834]: so Urijah [0223] the priest [03548] made [06213] it against king [04428] Ahaz [0271] came [0935] from Damascus [01834].
¹² And when the king [04428] was come [0935] from Damascus [01834], the king [04428] saw [07200] the altar [04196]: and the king [04428] approached [07126] to the altar [04196], and offered [05927] thereon.
¹³ And he burnt [06999] his burnt offering [05930] and his meat offering [04503], and poured [05258] his drink offering [05262], and sprinkled [02236] the blood [01818] of his peace offerings [08002], upon the altar [04196].
¹⁴ And he brought [07126] also the brasen [05178] altar [04196], which was before [06440] the LORD [03068], from the forefront [06440] of the house [01004], from between the altar [04196] and the house [01004] of the LORD [03068], and put [05414] it on the north [06828] side [03409] of the altar [04196].
¹⁵ And king [04428] Ahaz [0271] commanded [06680] Urijah [0223] the priest [03548], saying [0559], Upon the great [01419] altar [04196] burn [06999] the morning [01242] burnt offering [05930], and the evening [06153] meat offering [04503], and the king's [04428] burnt sacrifice [05930], and his meat offering [04503], with the burnt offering [05930] of all the people [05971] of the land [0776], and their meat offering [04503], and their drink offerings [05262]; and sprinkle [02236] upon it all the blood [01818] of the burnt offering [05930], and all the blood [01818] of the sacrifice [02077]: and the brasen [05178] altar [04196] shall be for me to enquire [01239] by.
¹⁶ Thus did [06213] Urijah [0223] the priest [03548], according to all that king [04428] Ahaz [0271] commanded [06680].

¹ Now when all this was finished [03615], all Israel [03478] that were present [04672] went out [03318] to the cities [05892] of Judah [03063], and brake [07665] the images [04676] in pieces [07665], and cut down [01438] the groves [0842], and threw down [05422] the high places [01116] and the altars [04196] out of all Judah [03063] and Benjamin [01144], in Ephraim [0669] also and Manasseh [04519], until they had utterly destroyed [03615] them all. Then all the children [01121] of Israel [03478] returned [07725], every man [0376] to his possession [0272], into their own cities [05892].

²⁵ And in every several city [05892] of Judah [03063] he made [06213] high places [01116] to burn incense [06999] unto other [0312] gods [0430], and provoked to anger [03707] the LORD [03068] God [0430] of his fathers [01].

³ Moreover he burnt incense [06999] in the valley [01516] of the son [01121] of Hinnom [02011], and burnt [01197] his children [01121] in the fire [0784], after the abominations [08441] of the heathen [01471] whom the LORD [03068] had cast out [03423] before [06440] the children [01121] of Israel [03478].

⁶ I will send [07971] him against an hypocritical [02611] nation [01471], and against the people [05971] of my wrath [05678] will I give him a charge [06680], to take [07997] the spoil [07998], and to take [0962] the prey [0957], and to tread them down [07760] [04823] like the mire [02563] of the streets [02351].

²⁶ Hast thou not heard [08085] long ago [07350], how I have done [06213] it; and of ancient [06924] times [03117], that I have formed [03335] it? now have I brought [0935] it to pass, that thou shouldest be to lay waste [07582] defenced [01219] cities [05892] into ruinous [05327] heaps [01530].

⁵ O [01945] Assyrian [0804], the rod [07626] of mine anger [0639], and the staff [04294] in their hand [03027] is mine indignation [02195].

³ And the king [04428] spake [0559] unto Ashpenaz [0828] the master [07227] of his eunuchs [05631], that he should bring [0935] certain of the children [01121] of Israel [03478], and of the king's [04410] seed [02233], and of the princes [06579];

¹ Bel [01078] boweth down [03766], Nebo [05015] stoopeth [07164], their idols [06091] were upon the beasts [02416], and upon the cattle [0929]: your carriages [05385] were heavy loaden [06006]; they are a burden [04853] to the weary [05889] beast.
² They stoop [07164], they bow down [03766] together [03162]; they could [03201] not deliver [04422] the burden [04853], but themselves [05315] are gone [01980] into captivity [07628].

¹⁹ In the sweat [02188] of thy face [0639] shalt thou eat [0398] bread [03899], till [05704] thou return [07725] unto the ground [0127]; for out of it wast thou taken [03947]: for dust [06083] thou [0859] art, and unto dust [06083] shalt thou return [07725].

¹⁴ Therefore, behold, I will allure [06601] her, and bring [03212] her into the wilderness [04057], and speak [01696] comfortably [03820] unto her.

⁷ And she shall follow [07291] after her lovers [0157], but she shall not overtake [05381] them; and she shall seek [01245] them, but shall not find [04672] them: then shall she say [0559], I will go [03212] and return [07725] to my first [07223] husband [0376]; for then was it better [02896] with me than now [06258].

¹ Rejoice [08055] not, O Israel [03478], for joy [01524], as other people [05971]: for thou hast gone a whoring [02181] from thy God [0430], thou hast loved [0157] a reward [0868] upon every cornfloor [01637] [01715].

¹ And the LORD [03068] said [0559] unto Moses [04872], Hew [06458] thee two [08147] tables [03871] of stone [068] like unto the first [07223]: and I will write [03789] upon these tables [03871] the words [01697] that were in the first [07223] tables [03871], which thou brakest [07665].

¹⁰ As my hand [03027] hath found [04672] the kingdoms [04467] of the idols [0457], and whose graven images [06456] did excel them of Jerusalem [03389] and of Samaria [08111];

⁷ Remember [02142], O LORD [03068], the children [01121] of Edom [0123] in the day [03117] of Jerusalem [03389]; who said [0559], Rase [06168] it, rase [06168] it, even to the foundation [03247] thereof.

⁹ Publish [08085] in the palaces [0759] at Ashdod [0795], and in the palaces [0759] in the land [0776] of Egypt [04714], and say [0559], Assemble [0622] yourselves upon the mountains [02022] of Samaria [08111], and behold [07200] the great [07227] tumults [04103] in the midst [07130] thereof, and the oppressed [06217] in the midst [08432] thereof.

¹⁴ But the high places [01116] were not removed [05493]: nevertheless Asa's [0609] heart [03824] was perfect [08003] with the LORD [03068] all his days [03117].

⁵ For the transgression [06588] of Jacob [03290] is all this, and for the sins [02403] of the house [01004] of Israel [03478]. What is the transgression [06588] of Jacob [03290]? is it not Samaria [08111]? and what are the high places [01116] of Judah [03063]? are they not Jerusalem [03389]?

³⁰ So Joab [03097] and Abishai [052] his brother [0251] slew [02026] Abner [074], because he had slain [04191] their brother [0251] Asahel [06214] at Gibeon [01391] in the battle [04421].

²⁷ And when Abner [074] was returned [07725] to Hebron [02275], Joab [03097] took him aside [05186] in [0413] [08432] the gate [08179] to speak [01696] with him quietly [07987], and smote [05221] him there under the fifth [02570] rib, that he died [04191], for the blood [01818] of Asahel [06214] his brother [0251].

⁴ And the mountains [02022] shall be molten [04549] under him, and the valleys [06010] shall be cleft [01234], as wax [01749] before [06440] the fire [0784], and as the waters [04325] that are poured [05064] down a steep place [04174].

³ For, behold, the LORD [03068] cometh forth [03318] out of his place [04725], and will come down [03381], and tread [01869] upon the high places [01116] of the earth [0776].

⁷ And all the graven images [06456] thereof shall be beaten to pieces [03807], and all the hires [0868] thereof shall be burned [08313] with the fire [0784], and all the idols [06091] thereof will I lay [07760] desolate [08077]: for she gathered [06908] it of the hire [0868] of an harlot [02181], and they shall return [07725] to the hire [0868] of an harlot [02181].

⁶ Therefore I will make [07760] Samaria [08111] as an heap [05856] of the field [07704], and as plantings [04302] of a vineyard [03754]: and I will pour down [05064] the stones [068] thereof into the valley [01516], and I will discover [01540] the foundations [03247] thereof.

¹ And it came to pass in the sixth [08345] year [08141], in the sixth [08345] month, in the fifth [02568] day of the month [02320], as I sat [03427] in mine house [01004], and the elders [02205] of Judah [03063] sat [03427] before [06440] me, that the hand [03027] of the Lord [0136] GOD [03069] fell [05307] there upon me.