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Selected Verse: Micah 5:3 - King James

Verse	Translation	Text
Mic 5:3	King James	Therefore will he give them up, until the time that she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel.

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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]
"Therefore (because of His settled plan) will God give up to their foes His people Israel, until," &c. she which travaileth hath brought forth--namely, "the virgin" mother, mentioned by Micah's contemporary, Isa 7:14. Zion "in travail" (Mic 4:9-10) answers to the virgin in travail of Messiah. Israel's deliverance from her long travail-pains of sorrow will synchronize with the appearance oÅ“ Messiah as her Redeemer (Rom 11:26) in the last days, as the Church's spiritual deliverance synchronized with the virgin's giving birth to Him at His first advent. The ancient Church's travail-like waiting for Messiah is represented by the virgin's travail. Hence, both may be meant. It cannot be restricted to the Virgin Mary: for Israel is still "given up," though Messiah has been "brought forth" almost two thousand years ago. But the Church's throes are included, which are only to be ended when Christ, having been preached for a witness to all nations, shall at last appear as the Deliverer of Jacob, and when the times of the Gentiles shall be fulfilled, and Israel as a nation shall be born in a day (Isa 66:7-11; Luk 21:24; Rev 12:1-2, Rev 12:4; compare Rom 8:22). the remnant of his brethren shall return unto the children of Israel--(Compare Mic 4:7). The remainder of the Israelites dispersed in foreign lands shall return to join their countrymen in Canaan. The Hebrew for "unto" is, literally, "upon," implying superaddition to those already gathered.

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

"Therefore (because of His settled plan) will God give up to their foes His people Israel, until," &c.

she which travaileth hath brought forth--namely, "the virgin" mother, mentioned by Micah's contemporary, Isa 7:14. Zion "in travail" (Mic 4:9-10) answers to the virgin in travail of Messiah. Israel's deliverance from her long travail-pains of sorrow will synchronize with the appearance oÅ“ Messiah as her Redeemer (Rom 11:26) in the last days, as the Church's spiritual deliverance synchronized with the virgin's giving birth to Him at His first advent. The ancient Church's travail-like waiting for Messiah is represented by the virgin's travail. Hence, both may be meant. It cannot be restricted to the Virgin Mary: for Israel is still "given up," though Messiah has been "brought forth" almost two thousand years ago. But the Church's throes are included, which are only to be ended when Christ, having been preached for a witness to all nations, shall at last appear as the Deliverer of Jacob, and when the times of the Gentiles shall be fulfilled, and Israel as a nation shall be born in a day (Isa 66:7-11; Luk 21:24; Rev 12:1-2, Rev 12:4; compare Rom 8:22).

the remnant of his brethren shall return unto the children of Israel--(Compare Mic 4:7). The remainder of the Israelites dispersed in foreign lands shall return to join their countrymen in Canaan. The Hebrew for "unto" is, literally, "upon," implying superaddition to those already gathered.

Notes on the Bible, by Albert Barnes, [1834]
Therefore - Since God has so appointed both to punish and to redeem, He, God, or the Ruler "whose goings forth have been from of old from everlasting," who is God with God, "shall give them up, that is, withdraw His protection and the nearness of His Presence, "giving them up:" (1) into the hands of their enemies. And indeed the far greater part never returned from the captivity, but remained, although willingly, in the enemy's land, outwardly shut out from the land of the promise and the hope of their fathers (as in Ch2 36:17). (2) But also, all were, more than before, "given up" Act 7:42; Rom 1:24, Rom 1:26, Rom 1:28, to follow their own ways. God was less visibly present among them. Prophecy ceased soon after the return from the captivity, and many tokens of the nearness of God and means of His communications with them, the Ark and the Urim and Thummim were gone. It was a time of pause and waiting, wherein the fullness of God's gifts was withdrawn, that they might look on to Him who was to come. "Until the time that she which travaileth hath brought forth," that is, until the Virgin who should conceive and bear a Son and call His Name Emmanuel, God with us, shall give birth to Him who shall save them. And then shall be redemption and joy and assured peace. God provides against the fainting of hearts in the long time before our Lord should come. Then - (And). There is no precise mark of time such as our word then expresses. He speaks generally of what should be after the Birth of the Redeemer. "The remnant of His brethren shall return unto the children of Israel." "The children of Israel" are the true Israel, "Israelites indeed" Joh 1:47; they who are such, not in name (Rom 9:6, etc.) only, but indeed and in truth. His brethren are plainly the brethren of the Christ; either because Jesus vouchsafed to be born "of the seed of David according to the flesh" Rom 1:3, and of them "as concerning the flesh Christ came, who is over all, God blessed forever" Rom 9:5; or as such as He makes and accounts and "is not ashamed to call, brethren" Heb 2:11, being sons of God by grace, as He is the Son of God by nature. As He says, "Whosoever shall do the will of My Father which is in Heaven, the same is My brother and sister and mother" Mat 12:50; and, "My brethren are these who hear the word of God and do it" Luk 8:21. The residue of these, the prophet says, shall return to, so as to be joined with , the children of Israel; as Malachi prophesies, "He shall bring back the heart of the fathers to the children, and the heart of the children to the fathers" (Mal. 3:24, Hebrew). In the first sense, Micah foretells the continual inflow of the Jews to that true Israel who should first be called. All in each generation, who are the true Israel, shall be converted, made one in Christ, saved. So, whereas, since Solomon, all had been discord, and, at last, the Jews were scattered abroad everywhere, all, in the true Prince of Peace, shall be one (see Hos 1:11; Isa 11:10, etc.). This has been fulfilled in each generation since our Lord came, and shall be yet further in the end, when they shall haste and pour into the Church, and so "all Israel shall be saved" Rom 11:26. But "the promise of God was not only to Israel after the flesh, but to all" also that were afar off, even as many as the Lord our God should call Act 2:39. All these may be called the remnant of His brethren, even those that were, before, aliens from the commonwealth of Israel and afar off Eph 2:12-14, but now, in Christ Jesus, made one with them; all, brethren among themselves and to Christ their ruler. : "Having taken on Him their nature in the flesh, He is not ashamed to call them so, as the Apostle speaketh, confirming it out of the Psalm, where in the Person of Christ he saith, "I will declare Thy name unto My brethren" Psa 22:22. There is no reason to take the name, brethren, here in a narrower sense than so to comprehend all "the remnant whom the Lord shall call" Joe 2:32, whether Jews or Gentiles. The word "brethren" in its literal sense includes both, and, as to both, the words were fulfilled.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
remnant (See Scofield) - (Jer 15:21).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
"Therefore will He give them up until the time when a travailing woman hath brought forth, and the remnant of His brethren will return, together with the sons of Israel. Mic 5:4. And He will stand and feed in the strength of Jehovah, in the majesty of the name of Jehovah His God, and they will dwell, for now will He be great to the ends of the earth." "Therefore" (lâkhēn): i.e., "because the great divine Ruler of Israel, from whom alone its redemption can proceed, will spring from the little Bethlehem, and therefore from the degraded family of David" (Caspari). This is the correct explanation; for the reason why Israel is to be given up to the power of the nations of the world, and not to be rescued earlier, does not lie in the appearance of the Messiah as such, but in His springing from little Bethlehem. The birth of the Messiah in Bethlehem, and not in Jerusalem the city of David, presupposes that the family of David, out of which it is to spring, will have lost the throne, and have fallen into poverty. This could only arise from the giving up of Israel into the power of its enemies. Micah had already stated clearly enough in what precedes, that this fate would fall upon the nation and the royal house of David, on account of its apostasy from the Lord; so that he could overlook this here, and give prominence to the other side alone, namely to the fact that, according to the counsel of God, the future Deliverer and Ruler of Israel would also resemble His royal ancestor David in the fact that He was not to spring from Zion the royal city built on high, but from the insignificant country town of Bethlehem, and that for this very reason Israel was to remain so long under the power of the nations of the world. The suffix attached to יתּנם points to ישׂראל in Mic 5:1; and נתן is applied, as in Kg1 14:16, to the surrender of Israel into the power of its enemies as a punishment for its sins. This surrender is not the last of many oppressions, which are to take place in the period before the birth of the Messiah (the Roman oppression), but a calamity lasting from the present time, or the coming of the judgment threatened in ch. 3, until the time of the Messiah's coming; and יתּנם points back not merely to Mic 5:1, but also to Mic 4:9-10. The travailing woman (yōlēdâh) is not the community of Israel (Theodoret, Calvin, Vitringa, and others), but the mother of the Messiah (Cyril, and most of the Christian expositors, including even Ewald and Hitzig). The supposition that the congregation is personified here, is precluded not only by the fact that in the very same sentence the sons of Israel are spoken of in the plural, but still more by the circumstance that in that case the bringing forth would be only a figurative representation of the joy following the pain, in which the obvious allusion in the words to the Messiah, which is required by the context, and especially by the suffix to אחיו, which refers to the Messiah, and presupposes that His birth is referred to in יולדה ילדה, would entirely fall away. But Micah had all the more ground for speaking of this, inasmuch as Isaiah had already predicted the birth of the Messiah (Isa 7:14). יולדה has no article, and the travailing woman is thereby left indefinite, because the thought, "till He is born," or "till a mother shall bring Him forth," upon which alone the whole turns, did not require any more precise definition. In the second clause of the verse there commences the description of the blessing, which the birth of the Messiah will bring to Israel. The first blessing will be the return of those that remain of Israel to the Lord their God. אחיו, the brethren of the Ruler born at Bethlehem, are the Judaeans as the members of the Messiah's own tribe; just as, in Sa2 19:13, David calls the Judaeans his brethren, his flesh and bone, in contrast with the rest of the Israelites. יתר אחיו, the remnant of his brethren, are those who are rescued from the judgment that has fallen upon Judah; yether, as in Zep 2:9 and Zac 14:2, denoting the remnant, in distinction from those who have perished (= שׁארית, Mic 2:12; Mic 4:7, etc.). ישׁוּבוּן, to return, not from exile to Canaan, but to Jehovah, i.e., to be concerted. על־בּגי ישׂ, not "to the sons of Israel;" for although שׁוּב, construed with על, is met with in the sense of outward return (e.g., Pro 26:11) as well as in that of spiritual return to the Lord (Ch2 30:9), the former explanation would not give any suitable meaning here, not only because "the sons of Israel," as distinguished from the brethren of the Messiah, could not possibly denote the true members of the nation of God, but also because the thought that the Judaeans are to return, or be converted, to the Israelites of the ten tribes, is altogether unheard of, and quite at variance with the idea which runs through all the prophetic Scriptures of the Old Testament, - namely, that after the division of the kingdom, Judah formed the kernel of the covenant nation, with which the rebellious Israelites were to be united once more. על signifies here together with, at the same time as (Hofmann, Caspari), as in Jer 3:18 with the verb ילכוּ, and in Exo 35:22 with בּוא; and "the sons of Israel" are the Israelites of the ten tribes, and, in this connection, those that are left of the ten tribes. There is no ground for the objection offered by Hengstenberg to this explanation, namely, that "it is absurd that the ten tribes should appear to be the principal persons redeemed;" for this is not implied in the words. The meaning "together with," for על, is not derived from the primary meaning, thereupon, in addition to, insuper, as Ewald supposes (217, i), nor from the idea of accompanying, as Ges. and Dietrich maintain. The persons introduced with על are never the principal objects, as the two passages quoted sufficiently prove. The women in Exo 35:22 (על הנּשׁים) are not the principal persons, taking precedence of the men; nor is the house of Israel placed above the house of Judah in Jer 3:18. The use of על in the sense of together with has been developed rather from the idea of protecting, shielding, as in Gen 32:12, slaying the mothers upon, i.e., together with, the children, the mothers being thought of as screening the children, as Hos 10:14 and other passages clearly show. Consequently the person screening the other is the principal person, and not the one covered or screened. And so here, the brethren of the Messiah, like the sons of Judah in Jer 3:18, which passages is generally so like the one before us that it might be regarded as an exposition of it, are those who first receive the blessing coming from the Messiah; and the sons of Israel are associated with them as those to whom this blessing only comes in fellowship with them. In Mic 5:3 there follows what the Messiah will do for Israel when it has returned to God. He will feed it (עמר simply belongs to the pictorial description, as in Isa 61:5) in the strength of Jehovah. The feeding, as a frequent figure for governing, reminds of David, whom the Lord had called from the flock to be the shepherd of His people (Sa2 5:2). This is done in the strength of Jehovah, with which He is invested, to defend His flock against wolves and robbers (see Joh 10:11-12). (Note: The word "feed" expresses what Christ is towards His people, the flock committed to His care. He does not rule over the church like a formidable tyrant, who oppresses his people by fear; but He is a shepherd, and leads His sheep with all the gentleness to be desired. And inasmuch as we are surrounded on all sides by enemies, the prophet adds, "He will feed in the strength," etc.; i.e., as much power as there is in God, so much protection will there be in Christ, whenever it shall be necessary to defend the church, and guard it against its foes (Calvin).) This strength is not merely the divine authority with which earthly rulers are usually endowed (Sa1 2:10), but גּאון, i.e., the exaltation or majesty of the name of Jehovah, the majesty in which Jehovah manifests His deity on earth. The Messiah is El gibbōr (the Mighty God, Isa 9:5), and equipped with the spirit of might (rūăch gebhūrâh, Isa 11:2). "Of His God;" for Jehovah is the God of this Shepherd or Ruler, i.e., He manifests Himself as God to Him more than to any other; so that the majesty of Jehovah is revealed in what He does. In consequence of this feeding, they (the sons of Israel) sit (yâshâbhū), without being disturbed (cf. Mic 4:4; Lev 26:5-6; Sa2 7:10), i.e., will live in perfect undisturbed peace under His pastoral care. For He (the Messiah) will now (עתּה, now, referring to the time when He feeds Israel, in contrast with the former oppression) be great (auctoritate et potentia valebit: Maurer) to the ends of the earth, i.e., His authority will extend over the whole earth. Compare the expression in Luk 1:32, οὗτος ἔσται μέγας, which has sprung from the passage before us, and the parallel in Mal 1:14.

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

"Therefore will He give them up until the time when a travailing woman hath brought forth, and the remnant of His brethren will return, together with the sons of Israel. Mic 5:4. And He will stand and feed in the strength of Jehovah, in the majesty of the name of Jehovah His God, and they will dwell, for now will He be great to the ends of the earth." "Therefore" (lâkhēn): i.e., "because the great divine Ruler of Israel, from whom alone its redemption can proceed, will spring from the little Bethlehem, and therefore from the degraded family of David" (Caspari). This is the correct explanation; for the reason why Israel is to be given up to the power of the nations of the world, and not to be rescued earlier, does not lie in the appearance of the Messiah as such, but in His springing from little Bethlehem. The birth of the Messiah in Bethlehem, and not in Jerusalem the city of David, presupposes that the family of David, out of which it is to spring, will have lost the throne, and have fallen into poverty. This could only arise from the giving up of Israel into the power of its enemies. Micah had already stated clearly enough in what precedes, that this fate would fall upon the nation and the royal house of David, on account of its apostasy from the Lord; so that he could overlook this here, and give prominence to the other side alone, namely to the fact that, according to the counsel of God, the future Deliverer and Ruler of Israel would also resemble His royal ancestor David in the fact that He was not to spring from Zion the royal city built on high, but from the insignificant country town of Bethlehem, and that for this very reason Israel was to remain so long under the power of the nations of the world. The suffix attached to יתּנם points to ישׂראל in Mic 5:1; and נתן is applied, as in Kg1 14:16, to the surrender of Israel into the power of its enemies as a punishment for its sins. This surrender is not the last of many oppressions, which are to take place in the period before the birth of the Messiah (the Roman oppression), but a calamity lasting from the present time, or the coming of the judgment threatened in ch. 3, until the time of the Messiah's coming; and יתּנם points back not merely to Mic 5:1, but also to Mic 4:9-10. The travailing woman (yōlēdâh) is not the community of Israel (Theodoret, Calvin, Vitringa, and others), but the mother of the Messiah (Cyril, and most of the Christian expositors, including even Ewald and Hitzig). The supposition that the congregation is personified here, is precluded not only by the fact that in the very same sentence the sons of Israel are spoken of in the plural, but still more by the circumstance that in that case the bringing forth would be only a figurative representation of the joy following the pain, in which the obvious allusion in the words to the Messiah, which is required by the context, and especially by the suffix to אחיו, which refers to the Messiah, and presupposes that His birth is referred to in יולדה ילדה, would entirely fall away. But Micah had all the more ground for speaking of this, inasmuch as Isaiah had already predicted the birth of the Messiah (Isa 7:14). יולדה has no article, and the travailing woman is thereby left indefinite, because the thought, "till He is born," or "till a mother shall bring Him forth," upon which alone the whole turns, did not require any more precise definition.

In the second clause of the verse there commences the description of the blessing, which the birth of the Messiah will bring to Israel. The first blessing will be the return of those that remain of Israel to the Lord their God. אחיו, the brethren of the Ruler born at Bethlehem, are the Judaeans as the members of the Messiah's own tribe; just as, in Sa2 19:13, David calls the Judaeans his brethren, his flesh and bone, in contrast with the rest of the Israelites. יתר אחיו, the remnant of his brethren, are those who are rescued from the judgment that has fallen upon Judah; yether, as in Zep 2:9 and Zac 14:2, denoting the remnant, in distinction from those who have perished (= שׁארית, Mic 2:12; Mic 4:7, etc.). ישׁוּבוּן, to return, not from exile to Canaan, but to Jehovah, i.e., to be concerted. על־בּגי ישׂ, not "to the sons of Israel;" for although שׁוּב, construed with על, is met with in the sense of outward return (e.g., Pro 26:11) as well as in that of spiritual return to the Lord (Ch2 30:9), the former explanation would not give any suitable meaning here, not only because "the sons of Israel," as distinguished from the brethren of the Messiah, could not possibly denote the true members of the nation of God, but also because the thought that the Judaeans are to return, or be converted, to the Israelites of the ten tribes, is altogether unheard of, and quite at variance with the idea which runs through all the prophetic Scriptures of the Old Testament, - namely, that after the division of the kingdom, Judah formed the kernel of the covenant nation, with which the rebellious Israelites were to be united once more. על signifies here together with, at the same time as (Hofmann, Caspari), as in Jer 3:18 with the verb ילכוּ, and in Exo 35:22 with בּוא; and "the sons of Israel" are the Israelites of the ten tribes, and, in this connection, those that are left of the ten tribes. There is no ground for the objection offered by Hengstenberg to this explanation, namely, that "it is absurd that the ten tribes should appear to be the principal persons redeemed;" for this is not implied in the words. The meaning "together with," for על, is not derived from the primary meaning, thereupon, in addition to, insuper, as Ewald supposes (217, i), nor from the idea of accompanying, as Ges. and Dietrich maintain. The persons introduced with על are never the principal objects, as the two passages quoted sufficiently prove. The women in Exo 35:22 (על הנּשׁים) are not the principal persons, taking precedence of the men; nor is the house of Israel placed above the house of Judah in Jer 3:18. The use of על in the sense of together with has been developed rather from the idea of protecting, shielding, as in Gen 32:12, slaying the mothers upon, i.e., together with, the children, the mothers being thought of as screening the children, as Hos 10:14 and other passages clearly show. Consequently the person screening the other is the principal person, and not the one covered or screened. And so here, the brethren of the Messiah, like the sons of Judah in Jer 3:18, which passages is generally so like the one before us that it might be regarded as an exposition of it, are those who first receive the blessing coming from the Messiah; and the sons of Israel are associated with them as those to whom this blessing only comes in fellowship with them. In Mic 5:3 there follows what the Messiah will do for Israel when it has returned to God. He will feed it (עמר simply belongs to the pictorial description, as in Isa 61:5) in the strength of Jehovah. The feeding, as a frequent figure for governing, reminds of David, whom the Lord had called from the flock to be the shepherd of His people (Sa2 5:2). This is done in the strength of Jehovah, with which He is invested, to defend His flock against wolves and robbers (see Joh 10:11-12).

(Note: The word "feed" expresses what Christ is towards His people, the flock committed to His care. He does not rule over the church like a formidable tyrant, who oppresses his people by fear; but He is a shepherd, and leads His sheep with all the gentleness to be desired. And inasmuch as we are surrounded on all sides by enemies, the prophet adds, "He will feed in the strength," etc.; i.e., as much power as there is in God, so much protection will there be in Christ, whenever it shall be necessary to defend the church, and guard it against its foes (Calvin).)

This strength is not merely the divine authority with which earthly rulers are usually endowed (Sa1 2:10), but גּאון, i.e., the exaltation or majesty of the name of Jehovah, the majesty in which Jehovah manifests His deity on earth. The Messiah is El gibbōr (the Mighty God, Isa 9:5), and equipped with the spirit of might (rūăch gebhūrâh, Isa 11:2). "Of His God;" for Jehovah is the God of this Shepherd or Ruler, i.e., He manifests Himself as God to Him more than to any other; so that the majesty of Jehovah is revealed in what He does. In consequence of this feeding, they (the sons of Israel) sit (yâshâbhū), without being disturbed (cf. Mic 4:4; Lev 26:5-6; Sa2 7:10), i.e., will live in perfect undisturbed peace under His pastoral care. For He (the Messiah) will now (עתּה, now, referring to the time when He feeds Israel, in contrast with the former oppression) be great (auctoritate et potentia valebit: Maurer) to the ends of the earth, i.e., His authority will extend over the whole earth. Compare the expression in Luk 1:32, οὗτος ἔσται μέγας, which has sprung from the passage before us, and the parallel in Mal 1:14.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
He - God. Give them up - To the Chaldeans. She - The daughter of Zion, compared here to a woman in travail, shall be delivered out of captivity. His brethren - The brethren of the Messiah. Those of Judah and Benjamin who were carried captive.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Therefore wilt he give them up - Jesus Christ shall give up the disobedient and rebellious Jews into the hands of all the nations of the earth, till she who travaileth hath brought forth; that is, till the Christian Church, represented Rev 12:1, under the notion of a woman in travail, shall have had the fullness of the Gentiles brought in. Then the remnant of his brethren shall return; the Jews also shall be converted unto the Lord; and thus all Israel shall be saved according to Rom 11:26. Unto the children of Israel - Taking in both families, that of Judah and that of Israel. The remnant of the ten tribes, wherever they are, shall be brought in under Christ; and though now lost among the nations of the earth, they will then not only be brought in among the fullness of the Gentiles, but most probably be distinguished as Jews. On this verse Abp. Newcome says, "The sense is, God will not fully vindicate and exalt his people, till the virgin mother shall have brought forth her Son; and till Judah and Israel, and all the true sons of Abraham among their brethren the Gentiles, be converted to Christianity.

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⁷ And I will make her that halted a remnant, and her that was cast far off a strong nation: and the LORD shall reign over them in mount Zion from henceforth, even for ever.

²² For we know that the whole creation groaneth and travaileth in pain together until now.

⁴ And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born.

¹ And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars:
² And she being with child cried, travailing in birth, and pained to be delivered.

²⁴ And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.

⁷ Before she travailed, she brought forth; before her pain came, she was delivered of a man child.
⁸ Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children.
⁹ Shall I bring to the birth, and not cause to bring forth? saith the LORD: shall I cause to bring forth, and shut the womb? saith thy God.
¹⁰ Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her:
¹¹ That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory.

²⁶ And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:

⁹ Now why dost thou cry out aloud? is there no king in thee? is thy counsellor perished? for pangs have taken thee as a woman in travail.
¹⁰ Be in pain, and labour to bring forth, O daughter of Zion, like a woman in travail: for now shalt thou go forth out of the city, and thou shalt dwell in the field, and thou shalt go even to Babylon; there shalt thou be delivered; there the LORD shall redeem thee from the hand of thine enemies.

¹⁴ Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.

³² And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the remnant whom the LORD shall call.

²² I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.

¹² That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:
¹³ But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.
¹⁴ For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us;

³⁹ For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call.

²⁶ And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:

¹⁰ And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

¹¹ Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Jezreel.

²¹ And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it.

⁵⁰ For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother.

¹¹ For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren,

⁵ Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

³ Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh;

⁶ Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:

⁴⁷ Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!

²⁸ And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;

²⁶ For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature:

²⁴ Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves:

⁴² Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness?

¹⁷ Therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man, or him that stooped for age: he gave them all into his hand.

²¹ And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible.

¹⁴ But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I am a great King, saith the LORD of hosts, and my name is dreadful among the heathen.

³² He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:

¹⁰ Moreover I will appoint a place for my people Israel, and will plant them, that they may dwell in a place of their own, and move no more; neither shall the children of wickedness afflict them any more, as beforetime,

⁵ And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time: and ye shall eat your bread to the full, and dwell in your land safely.
⁶ And I will give peace in the land, and ye shall lie down, and none shall make you afraid: and I will rid evil beasts out of the land, neither shall the sword go through your land.

⁴ But they shall sit every man under his vine and under his fig tree; and none shall make them afraid: for the mouth of the LORD of hosts hath spoken it.

² And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD;

⁵ For every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire.

¹⁰ The adversaries of the LORD shall be broken to pieces; out of heaven shall he thunder upon them: the LORD shall judge the ends of the earth; and he shall give strength unto his king, and exalt the horn of his anointed.

¹¹ I am the good shepherd: the good shepherd giveth his life for the sheep.
¹² But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.

² Also in time past, when Saul was king over us, thou wast he that leddest out and broughtest in Israel: and the LORD said to thee, Thou shalt feed my people Israel, and thou shalt be a captain over Israel.

⁵ And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers.

³ Therefore will he give them up, until the time that she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel.

¹⁸ In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers.

¹⁴ Therefore shall a tumult arise among thy people, and all thy fortresses shall be spoiled, as Shalman spoiled Betharbel in the day of battle: the mother was dashed in pieces upon her children.

¹² And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude.

²² And they came, both men and women, as many as were willing hearted, and brought bracelets, and earrings, and rings, and tablets, all jewels of gold: and every man that offered offered an offering of gold unto the LORD.

⁹ For if ye turn again unto the LORD, your brethren and your children shall find compassion before them that lead them captive, so that they shall come again into this land: for the LORD your God is gracious and merciful, and will not turn away his face from you, if ye return unto him.

¹¹ As a dog returneth to his vomit, so a fool returneth to his folly.

⁷ And I will make her that halted a remnant, and her that was cast far off a strong nation: and the LORD shall reign over them in mount Zion from henceforth, even for ever.

¹² I will surely assemble, O Jacob, all of thee; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as the flock in the midst of their fold: they shall make great noise by reason of the multitude of men.

² For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city.

⁹ Therefore as I live, saith the LORD of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, even the breeding of nettles, and saltpits, and a perpetual desolation: the residue of my people shall spoil them, and the remnant of my people shall possess them.

¹³ And say ye to Amasa, Art thou not of my bone, and of my flesh? God do so to me, and more also, if thou be not captain of the host before me continually in the room of Joab.

¹⁴ Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.

¹ Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek.

¹⁶ And he shall give Israel up because of the sins of Jeroboam, who did sin, and who made Israel to sin.

¹ Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek.

⁴ And he shall stand and feed in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide: for now shall he be great unto the ends of the earth.

²⁶ And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:

¹ And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: