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Selected Verse: Psalms 49:5 - Strong Concordance

Verse	Translation	Text
Ps 49:5	Strong Concordance	Wherefore should I fear [03372] in the days [03117] of evil [07451], when the iniquity [05771] of my heels [06120] shall compass [05437] me about?
	King James	Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about?

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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]
iniquity--or, "calamity" (Psa 40:12). of my heels--literally "my supplanters" (Gen 27:36), or oppressors: "I am surrounded by the evils they inflict."

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

iniquity--or, "calamity" (Psa 40:12).

of my heels--literally "my supplanters" (Gen 27:36), or oppressors: "I am surrounded by the evils they inflict."

Notes on the Bible, by Albert Barnes, [1834]
Wherefore should I fear in the days of evil - This verse is designed evidently to state the main subject of the psalm; the result of the reflections of the author on what had been to him a source of perplexity; on what had seemed to him to be a dark problem. He "had" evidently felt that there was occasion to dread the power of wicked rich men; but he now felt that he had no ground for that fear and alarm. He saw that their power was short-lived; that all the ability to injure, arising from their station and wealth, must soon cease; that his own highest interests could not be affected by anything which they could do. The "days of evil" here spoken of are the times which are referred to in the following phrase, "when the iniquity of my heels," etc. When the iniquity of my heels shall compass me about - It would be difficult to make any sense out of this expression, though it is substantially the same rendering which is found in the Vulgate and the Septuagint. Luther renders it "when the iniquity of my oppressors encompasses me." The Chaldee Paraphrase renders it, "why should I fear in the days of evil, unless it be when the guilt of my sin compasses me about?" The Syriac renders it, "the iniquity of "my enemies." The Arabic, "when my enemies surround me." DeWette renders it as Luther does. Rosenmuller, "when the iniquity of those who lay snares against me shall compass me around." Prof. Alexander, "when the iniquity of my oppressors (or supplanters) shall surround me." The word rendered "heels" here - עקב ‛âqêb - means properly "heel," Gen 3:15; Job 18:9; Jdg 5:22; then, the rear of an army, Jos 8:13; then, in the plural, "footsteps," prints of the heel or foot, Psa 77:19; and then, according to Gesenius (Lexicon) "a lier in wait, insidiator." Perhaps there is in the word the idea of craft; of lying in wait; of taking the advantages - from the verb עקב ‛âqab, to be behind, to come from behind; and hence to supplant; to circumvent. So in Hos 12:3, "in the womb he held his brother by the heel" (compare Gen 25:26). Hence, the word is used as meaning to supplant; to circumvent, Gen 27:36; Jer 9:4 (Hebrew, Jer 9:3) This is, undoubtedly, the meaning here. The true idea is, when I am exposed to the crafts, the cunning, the tricks, of those who lie in wait for me; I am liable to be attacked suddenly, or to be taken unawares; but what have I to fear? The psalmist refers to the evil conduct of his enemies, as having given him alarm. They were rich and powerful. They endeavored in some way to supplant him - perhaps, as we should say, to "trip him up" - to overcome him by art, by power, by trick, or by fraud. He "had" been afraid of these powerful foes; but on a calm review of the whole matter, he came to the conclusion that he had really no cause for fear. The reasons for this he proceeds to state in the following part of the psalm.

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

Wherefore should I fear in the days of evil - This verse is designed evidently to state the main subject of the psalm; the result of the reflections of the author on what had been to him a source of perplexity; on what had seemed to him to be a dark problem. He "had" evidently felt that there was occasion to dread the power of wicked rich men; but he now felt that he had no ground for that fear and alarm. He saw that their power was short-lived; that all the ability to injure, arising from their station and wealth, must soon cease; that his own highest interests could not be affected by anything which they could do. The "days of evil" here spoken of are the times which are referred to in the following phrase, "when the iniquity of my heels," etc.

When the iniquity of my heels shall compass me about - It would be difficult to make any sense out of this expression, though it is substantially the same rendering which is found in the Vulgate and the Septuagint. Luther renders it "when the iniquity of my oppressors encompasses me." The Chaldee Paraphrase renders it, "why should I fear in the days of evil, unless it be when the guilt of my sin compasses me about?" The Syriac renders it, "the iniquity of "my enemies." The Arabic, "when my enemies surround me." DeWette renders it as Luther does. Rosenmuller, "when the iniquity of those who lay snares against me shall compass me around." Prof. Alexander, "when the iniquity of my oppressors (or supplanters) shall surround me." The word rendered "heels" here - עקב ‛âqêb - means properly "heel," Gen 3:15; Job 18:9; Jdg 5:22; then, the rear of an army, Jos 8:13; then, in the plural, "footsteps," prints of the heel or foot, Psa 77:19; and then, according to Gesenius (Lexicon) "a lier in wait, insidiator."

Perhaps there is in the word the idea of craft; of lying in wait; of taking the advantages - from the verb עקב ‛âqab, to be behind, to come from behind; and hence to supplant; to circumvent. So in Hos 12:3, "in the womb he held his brother by the heel" (compare Gen 25:26). Hence, the word is used as meaning to supplant; to circumvent, Gen 27:36; Jer 9:4 (Hebrew, Jer 9:3) This is, undoubtedly, the meaning here. The true idea is, when I am exposed to the crafts, the cunning, the tricks, of those who lie in wait for me; I am liable to be attacked suddenly, or to be taken unawares; but what have I to fear? The psalmist refers to the evil conduct of his enemies, as having given him alarm. They were rich and powerful. They endeavored in some way to supplant him - perhaps, as we should say, to "trip him up" - to overcome him by art, by power, by trick, or by fraud. He "had" been afraid of these powerful foes; but on a calm review of the whole matter, he came to the conclusion that he had really no cause for fear. The reasons for this he proceeds to state in the following part of the psalm.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
(Heb.: 49:6-13) First division of the sermon. Those who have to endure suffering from rich sinners have no need to fear, for the might and splendour of their oppressors is hastening towards destruction. ימי רע are days in which one experiences evil, as in Psa 94:13, cf. Amo 6:3. The genitive r` is continued in Amo 6:6 in a clause that is subordinate to the בימי of Psa 49:6 (cf. Sa1 25:15; Job 29:2; Psa 90:15). The poet calls his crafty and malicious foes עקבי. There is no necessity for reading עקבי as Bttcher does, since without doubt a participial noun עקב, supplantator, can be formed from עקב, supplantare; and although in its branchings out it coincides with עקב, planta, its meaning is made secure by the connection. To render the passage: "when wickedness surrounds me about my heels," whether with or without changing עון into עון (Hupfeld, von Ortenberg), is proved on all sides to be inadmissible: it ought to have been עול instead of עון; but even then it would still be an awkward expression, "to surround any one's heels," (Note: This might be avoided if it were possible for עון עקבי to mean "the sin that follows my heels, that follows me at the heels;" but apart from עון being unsuitable with this interpretation, an impossible meaning is thereby extorted from the genitive construction. This, however, is perhaps what is meant by the expression of the lxx, ἡ ἀνομία τῆς πτέρνης μου, so much spoken of in the Greek Church down to the present day.) and the הבּטחים, which follows, would be unconnected with what precedes. This last word comes after עקבי, giving minuteness to the description, and is then continued quite regularly in Psa 49:7 by the finite verb. Up to this point all is clear enough; but now the difficulties accumulate. One naturally expects the thought, that the rich man is not able to redeem himself from death. Instead of this it is said, that no man is able to redeem another from death. Ewald, Bttcher, and others, therefore, take אח, as in Eze 18:10; Eze 21:20 (vid., Hitzig), to be a careless form of writing for אך, and change יפדּה into the reflexive יפּדה; but the thought that is sought thus to be brought to is only then arrived at with great difficulty: the words ought to be אך אישׁ לא יפדּה נפשׁו. The words as they stand assert: a brother (אח, as a prominently placed object, with Rebia magnum, = אהיו, cf. Eze 5:10; Eze 18:18; Mic 7:6; Mal 1:6) can a man by no means redeem, i.e., men cannot redeem one another. Hengstenberg and Hitzig find the thought that is to be expected in Psa 49:8: the rich ungodly man can with all his riches not even redeem another (אח), much less then can he redeem himself, offer a כּפר for himself. But if the poet meant to be so understood, he must have written ולא and כּפר נפשׁו. Psa 49:8 and Psa 49:8 bear no appearance of referring to different persons; the second clause is, on the contrary, the necessary supplement of the first: Among men certainly it is possible under some circumstances for one who is delivered over to death to be freed by money, but no כּפר (= פּדיון נפשׁ, Exo 21:30 and frequently) can be given to God (לאלהים). All idea of the thought one would most naturally look for must therefore be given up, so far as it can be made clear why the poet has given no direct expression to it. And this can be done. The thought of a man's redeeming himself is far from the poet's mind; and the contrast which he has before his mind is this: no man can redeem another, Elohim only can redeem man. That one of his fellow-men cannot redeem a man, is expressed as strongly as possible by the words לא־פדה יפדּה; the negative in other instances stands after the intensive infinitive, but here, as in Gen 3:4; Amo 9:8; Isa 28:28, before it. By an easy flight of irony, Psa 49:9 says that the lu'tron which is required to be paid for the souls of men is too precious, i.e., exorbitant, or such as cannot be found, and that he (whoever might wish to lay it down) lets it alone (is obliged to let it alone) for ever Thus much is clear enough, so far as the language is concerned (וחדל according to the consec. temp. = ויחדּל), and, although somewhat fully expressed, is perfectly in accordance with the connection. But how is Psa 49:10 attached to what precedes? Hengstenberg renders it, "he must for ever give it up, that he should live continually and not see the grave." But according to the syntax, ויהי cannot be attached to וחדל, but only to the futures in Psa 49:8, ranking with which the voluntative ויחי, ut vivat (Ew. 347, a). Thus, therefore, nothing remains but to take Psa 49:9 (which von Ortenberg expunges as a gloss upon Psa 49:8) as a parenthesis; the principal clause affirms that no man can give to God a ransom that shall protect another against death, so that this other should still continue (עוד) to live, and that without end (לנצח), without seeing the grave, i.e., without being obliged to go down into the grave. The כּי in Psa 49:11 is now confirmatory of what is denied by its opposite; it is, therefore, according to the sense, imo (cf. Kg1 21:15): ...that he may not see the grave - no indeed, without being able to interpose and alter it, he must see how all men, without distinction, succumb to death. Designedly the word used of the death of wise men is מוּת, and of the death of the fool and the stupid man, אבד. Kurtz renders: "together with the fool and the slow of understanding;"; but יחד as a proposition cannot be supported; moreover, ועזבוּ would then have "the wise" as its subject, which is surely not the intention of the poet. Everything without distinction, and in mingled confusion, falls a prey to death; the rich man must see it, and yet he is at the same time possessed by the foolish delusion that he, with his wealth, is immortal. The reading קברם (lxx, Targ., Syr.), preferred by Ewald, and the conjecture קברם, adopted by Olshausen and Riehm, give a thought that is not altogether contrary to the connection, viz., the narrow grave is the eternal habitation of those who called broad lands their own; but this thought appears here, in view of Psa 49:12, too early. קרב denotes the inward part, or that which is within, described according to that which encircles or contains it: that which is within them is, "their houses (pronounce bāttēmo) are for ever" (Hengstenberg, Hitzig); i.e., the contents of their inward part is the self-delusion that their houses are everlasting, and their habitations so durable that one generation after another will pass over them; cf. the similar style of expression in Psa 10:4, Est 5:7. Hitzig further renders: men celebrate their names in the lands; קרא בשׁם, to call with a name = solemnly to proclaim it, to mention any one's name with honour (Isa 44:5). But it is unlikely that the subject of קראוּ should now again be any other than the rich men themselves; and עלי אדמות for בּכל־הארץ or בּארצות is contrary to the usage of the language. אדמה is the earth as tillage, אדמות (only in this passage) in this connection, fields, estates, lands; the proclaiming of names is, according to Sa2 12:28; Kg1 8:43; Amo 9:12, equivalent to the calling of the lands or estates after their (the possessors') names (Bצttcher, Hupfeld, Kurtz). The idea of the rich is, their houses and dwelling-places (and they themselves who have grown up together with them) are of eternal duration; accordingly they solemnly give their own names to their lands, as being the names of immortals. But, adds the poet, man בּיקר, in the pomp of his riches and outward show, abideth not (non pernoctat = non permanet). ביקר is the complement of the subject, although it logically (cf. Psa 45:13) also belongs to בּל־ילין. Bttcher has shown the impropriety of reading בּל־יבין here according to Psa 49:20. There are other instances also of refrains that are not exact repetitions; and this correction is moreover at once overthrown by the fact that בל will not suit יבין, it would stamp each man of rank, as such, as one deficient in intelligence. On the other hand, this emotional negative בל is admirably suitable to ילין: no indeed, he has no abiding. He is compared (נמשׁל like the New Testament ὡμοιώθη), of like kind and lot, to cattle (כּ as in Job 30:19). נדמוּ is an attributive clause to כּבּהמות: like heads of cattle which are cut off or destroyed. The verb is so chosen that it is appropriate at the same time to men who are likened to the beasts (Hos 10:7, Hos 10:15, Oba 1:5, Isa 6:5).

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

(Heb.: 49:6-13) First division of the sermon. Those who have to endure suffering from rich sinners have no need to fear, for the might and splendour of their oppressors is hastening towards destruction. ימי רע are days in which one experiences evil, as in Psa 94:13, cf. Amo 6:3. The genitive r` is continued in Amo 6:6 in a clause that is subordinate to the בימי of Psa 49:6 (cf. Sa1 25:15; Job 29:2; Psa 90:15). The poet calls his crafty and malicious foes עקבי. There is no necessity for reading עקבי as Bttcher does, since without doubt a participial noun עקב, supplantator, can be formed from עקב, supplantare; and although in its branchings out it coincides with עקב, planta, its meaning is made secure by the connection. To render the passage: "when wickedness surrounds me about my heels," whether with or without changing עון into עון (Hupfeld, von Ortenberg), is proved on all sides to be inadmissible: it ought to have been עול instead of עון; but even then it would still be an awkward expression, "to surround any one's heels,"

(Note: This might be avoided if it were possible for עון עקבי to mean "the sin that follows my heels, that follows me at the heels;" but apart from עון being unsuitable with this interpretation, an impossible meaning is thereby extorted from the genitive construction. This, however, is perhaps what is meant by the expression of the lxx, ἡ ἀνομία τῆς πτέρνης μου, so much spoken of in the Greek Church down to the present day.)

and the הבּטחים, which follows, would be unconnected with what precedes. This last word comes after עקבי, giving minuteness to the description, and is then continued quite regularly in Psa 49:7 by the finite verb. Up to this point all is clear enough; but now the difficulties accumulate. One naturally expects the thought, that the rich man is not able to redeem himself from death. Instead of this it is said, that no man is able to redeem another from death. Ewald, Bttcher, and others, therefore, take אח, as in Eze 18:10; Eze 21:20 (vid., Hitzig), to be a careless form of writing for אך, and change יפדּה into the reflexive יפּדה; but the thought that is sought thus to be brought to is only then arrived at with great difficulty: the words ought to be אך אישׁ לא יפדּה נפשׁו. The words as they stand assert: a brother (אח, as a prominently placed object, with Rebia magnum, = אהיו, cf. Eze 5:10; Eze 18:18; Mic 7:6; Mal 1:6) can a man by no means redeem, i.e., men cannot redeem one another. Hengstenberg and Hitzig find the thought that is to be expected in Psa 49:8: the rich ungodly man can with all his riches not even redeem another (אח), much less then can he redeem himself, offer a כּפר for himself. But if the poet meant to be so understood, he must have written ולא and כּפר נפשׁו. Psa 49:8 and Psa 49:8 bear no appearance of referring to different persons; the second clause is, on the contrary, the necessary supplement of the first: Among men certainly it is possible under some circumstances for one who is delivered over to death to be freed by money, but no כּפר (= פּדיון נפשׁ, Exo 21:30 and frequently) can be given to God (לאלהים).

All idea of the thought one would most naturally look for must therefore be given up, so far as it can be made clear why the poet has given no direct expression to it. And this can be done. The thought of a man's redeeming himself is far from the poet's mind; and the contrast which he has before his mind is this: no man can redeem another, Elohim only can redeem man. That one of his fellow-men cannot redeem a man, is expressed as strongly as possible by the words לא־פדה יפדּה; the negative in other instances stands after the intensive infinitive, but here, as in Gen 3:4; Amo 9:8; Isa 28:28, before it. By an easy flight of irony, Psa 49:9 says that the lu'tron which is required to be paid for the souls of men is too precious, i.e., exorbitant, or such as cannot be found, and that he (whoever might wish to lay it down) lets it alone (is obliged to let it alone) for ever Thus much is clear enough, so far as the language is concerned (וחדל according to the consec. temp. = ויחדּל), and, although somewhat fully expressed, is perfectly in accordance with the connection. But how is Psa 49:10 attached to what precedes? Hengstenberg renders it, "he must for ever give it up, that he should live continually and not see the grave." But according to the syntax, ויהי cannot be attached to וחדל, but only to the futures in Psa 49:8, ranking with which the voluntative ויחי, ut vivat (Ew. 347, a). Thus, therefore, nothing remains but to take Psa 49:9 (which von Ortenberg expunges as a gloss upon Psa 49:8) as a parenthesis; the principal clause affirms that no man can give to God a ransom that shall protect another against death, so that this other should still continue (עוד) to live, and that without end (לנצח), without seeing the grave, i.e., without being obliged to go down into the grave. The כּי in Psa 49:11 is now confirmatory of what is denied by its opposite; it is, therefore, according to the sense, imo (cf. Kg1 21:15): ...that he may not see the grave - no indeed, without being able to interpose and alter it, he must see how all men, without distinction, succumb to death. Designedly the word used of the death of wise men is מוּת, and of the death of the fool and the stupid man, אבד. Kurtz renders: "together with the fool and the slow of understanding;"; but יחד as a proposition cannot be supported; moreover, ועזבוּ would then have "the wise" as its subject, which is surely not the intention of the poet. Everything without distinction, and in mingled confusion, falls a prey to death; the rich man must see it, and yet he is at the same time possessed by the foolish delusion that he, with his wealth, is immortal.

The reading קברם (lxx, Targ., Syr.), preferred by Ewald, and the conjecture קברם, adopted by Olshausen and Riehm, give a thought that is not altogether contrary to the connection, viz., the narrow grave is the eternal habitation of those who called broad lands their own; but this thought appears here, in view of Psa 49:12, too early. קרב denotes the inward part, or that which is within, described according to that which encircles or contains it: that which is within them is, "their houses (pronounce bāttēmo) are for ever" (Hengstenberg, Hitzig); i.e., the contents of their inward part is the self-delusion that their houses are everlasting, and their habitations so durable that one generation after another will pass over them; cf. the similar style of expression in Psa 10:4, Est 5:7. Hitzig further renders: men celebrate their names in the lands; קרא בשׁם, to call with a name = solemnly to proclaim it, to mention any one's name with honour (Isa 44:5). But it is unlikely that the subject of קראוּ should now again be any other than the rich men themselves; and עלי אדמות for בּכל־הארץ or בּארצות is contrary to the usage of the language. אדמה is the earth as tillage, אדמות (only in this passage) in this connection, fields, estates, lands; the proclaiming of names is, according to Sa2 12:28; Kg1 8:43; Amo 9:12, equivalent to the calling of the lands or estates after their (the possessors') names (Bצttcher, Hupfeld, Kurtz). The idea of the rich is, their houses and dwelling-places (and they themselves who have grown up together with them) are of eternal duration; accordingly they solemnly give their own names to their lands, as being the names of immortals. But, adds the poet, man בּיקר, in the pomp of his riches and outward show, abideth not (non pernoctat = non permanet). ביקר is the complement of the subject, although it logically (cf. Psa 45:13) also belongs to בּל־ילין. Bttcher has shown the impropriety of reading בּל־יבין here according to Psa 49:20. There are other instances also of refrains that are not exact repetitions; and this correction is moreover at once overthrown by the fact that בל will not suit יבין, it would stamp each man of rank, as such, as one deficient in intelligence. On the other hand, this emotional negative בל is admirably suitable to ילין: no indeed, he has no abiding. He is compared (נמשׁל like the New Testament ὡμοιώθη), of like kind and lot, to cattle (כּ as in Job 30:19). נדמוּ is an attributive clause to כּבּהמות: like heads of cattle which are cut off or destroyed. The verb is so chosen that it is appropriate at the same time to men who are likened to the beasts (Hos 10:7, Hos 10:15, Oba 1:5, Isa 6:5).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
In the days - In times of great distress and calamity, when wicked men flourish, and good men are oppressed. Supplanters - This character fitly agrees to David's enemies, who were not only malicious, but deceitful and treacherous.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The iniquity of my heels - Perhaps עקבי akebai, which we translate my heels, should be considered the contracted plural of עקבים akebim, supplanters. The verse would then read thus: "Wherefore should I fear in the days of evil, though the iniquity of my supplanters should compass me about." The Syriac and Arabic have taken a similar view of the passage: "Why should I fear in the evil day, when the iniquity of my enemies compasses me about." And so Dr. Kennicott translates it.

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³⁶ And he said [0559], Is not he rightly [03588] named [07121] [08034] Jacob [03290]? for he hath supplanted me [06117] these [02088] two times [06471]: he took away [03947] my birthright [01062]; and, behold, now he hath taken away [03947] my blessing [01293]. And he said [0559], Hast thou not reserved [0680] a blessing [01293] for me?

¹² For innumerable [04557] evils [07451] have compassed [0661] me about: mine iniquities [05771] have taken hold [05381] upon me, so that I am not able [03201] to look up [07200]; they are more [06105] than the hairs [08185] of mine head [07218]: therefore my heart [03820] faileth [05800] me.

³ And they bend [01869] their tongues [03956] like their bow [07198] for lies [08267]: but they are not valiant [01396] for the truth [0530] upon the earth [0776]; for they proceed [03318] from evil [07451] to evil [07451], and they know [03045] not me, saith [05002] the LORD [03068].

⁴ Take ye heed [08104] every one [0376] of his neighbour [07453], and trust [0982] ye not in any brother [0251]: for every brother [0251] will utterly [06117] supplant [06117], and every neighbour [07453] will walk [01980] with slanders [07400].

²⁶ And after [0310] that came [03318] his brother [0251] out [03318], and his hand [03027] took hold [0270] on Esau's [06215] heel [06119]; and his name [08034] was called [07121] Jacob [03290]: and Isaac [03327] was threescore [08346] years [08141] old [01121] when she bare [03205] them.

³ He took his brother [0251] by the heel [06117] in the womb [0990], and by his strength [0202] he had power [08280] with God [0430]:

¹⁹ Thy way [01870] is in the sea [03220], and thy path [07635] in the great [07227] waters [04325], and thy footsteps [06119] are not known [03045].

¹³ And when they had set [07760] the people [05971], even all the host [04264] that was on the north [06828] of the city [05892], and their liers in wait [06119] on the west [03220] of the city [05892], Joshua [03091] went [03212] that night [03915] into the midst [08432] of the valley [06010].

²² Then were the horsehoofs [06119] [05483] broken [01986] by the means of the pransings [01726], the pransings [01726] of their mighty ones [047].

⁹ The gin [06341] shall take [0270] him by the heel [06119], and the robber [06782] shall prevail [02388] against him.

¹⁵ And I will put [07896] enmity [0342] between thee and the woman [0802], and between thy seed [02233] and her seed [02233]; it shall bruise [07779] thy head [07218], and thou shalt bruise [07779] his heel [06119].

⁵ Then said [0559] I, Woe [0188] is me! for I am undone [01820]; because I am a man [0376] of unclean [02931] lips [08193], and I dwell [03427] in the midst [08432] of a people [05971] of unclean [02931] lips [08193]: for mine eyes [05869] have seen [07200] the King [04428], the LORD [03068] of hosts [06635].

⁵ If thieves [01590] came [0935] to thee, if robbers [07703] by night [03915], (how art thou cut off [01820] would they not have stolen [01589] till they had enough [01767]? if the grapegatherers [01219] came [0935] to thee, would they not leave [07604] some grapes [05955]?

¹⁵ So [03602] shall Bethel [01008] do [06213] unto you because [06440] of your great [07451] wickedness [07451]: in a morning [07837] shall the king [04428] of Israel [03478] utterly [01820] be cut off [01820].

⁷ As for Samaria [08111], her king [04428] is cut off [01820] as the foam [07110] upon [06440] the water [04325].

¹⁹ He hath cast [03384] me into the mire [02563], and I am become like [04911] dust [06083] and ashes [0665].

²⁰ Man [0120] that is in honour [03366], and understandeth [0995] not, is like [04911] the beasts [0929] that perish [01820].

¹³ The king's [04428] daughter [01323] is all glorious [03520] within [06441]: her clothing [03830] is of wrought [04865] gold [02091].

¹² That they may possess [03423] the remnant [07611] of Edom [0123], and of all the heathen [01471], which are called [07121] by my name [08034], saith [05002] the LORD [03068] that doeth [06213] this.

⁴³ Hear [08085] thou in heaven [08064] thy dwelling [03427] place [04349], and do [06213] according to all that the stranger [05237] calleth [07121] to thee for: that all people [05971] of the earth [0776] may know [03045] thy name [08034], to fear [03372] thee, as do thy people [05971] Israel [03478]; and that they may know [03045] that this house [01004], which I have builded [01129], is called [07121] by thy name [08034].

²⁸ Now therefore gather [0622] the rest [03499] of the people [05971] together [0622], and encamp [02583] against the city [05892], and take [03920] it: lest I take [03920] the city [05892], and it be called [07121] after my name [08034].

⁵ One shall say [0559], I am the LORD'S [03068]; and another shall call [07121] himself by the name [08034] of Jacob [03290]; and another shall subscribe [03789] with his hand [03027] unto the LORD [03068], and surname [03655] himself by the name [08034] of Israel [03478].

⁷ Then answered [06030] Esther [0635], and said [0559], My petition [07596] and my request [01246] is;

⁴ The wicked [07563], through the pride [01363] of his countenance [0639], will not seek [01875] after God: God [0430] is not in all his thoughts [04209].

¹² Nevertheless man [0120] being in honour [03366] abideth [03885] not: he is like [04911] the beasts [0929] that perish [01820].

¹⁵ And it came to pass, when Jezebel [0348] heard [08085] that Naboth [05022] was stoned [05619], and was dead [04191], that Jezebel [0348] said [0559] to Ahab [0256], Arise [06965], take possession [03423] of the vineyard [03754] of Naboth [05022] the Jezreelite [03158], which he refused [03985] to give [05414] thee for money [03701]: for Naboth [05022] is not alive [02416], but dead [04191].

¹¹ Their inward [07130] thought is, that their houses [01004] shall continue for ever [05769], and their dwelling [04908] places to all [01755] generations [01755]; they call [07121] their lands [0127] after their own names [08034].

⁸ (For the redemption [06306] of their soul [05315] is precious [03365], and it ceaseth [02308] for ever [05769]:)

⁹ That he should still live [02421] for ever [05331], and not see [07200] corruption [07845].

⁸ (For the redemption [06306] of their soul [05315] is precious [03365], and it ceaseth [02308] for ever [05769]:)

¹⁰ For he seeth [07200] that wise men [02450] die [04191], likewise [03162] the fool [03684] and the brutish person [01198] perish [06], and leave [05800] their wealth [02428] to others [0312].

⁹ That he should still live [02421] for ever [05331], and not see [07200] corruption [07845].

²⁸ Bread [03899] corn is bruised [01854]; because he will not ever [05331] be threshing [0156] [01758] it, nor break [02000] it with the wheel [01536] of his cart [05699], nor bruise [01854] it with his horsemen [06571].

⁸ Behold, the eyes [05869] of the Lord [0136] GOD [03069] are upon the sinful [02403] kingdom [04467], and I will destroy [08045] it from off the face [06440] of the earth [0127]; saving [0657] that I will not utterly [08045] destroy [08045] the house [01004] of Jacob [03290], saith [05002] the LORD [03068].

⁴ And the serpent [05175] said [0559] unto the woman [0802], Ye shall not surely [04191] die [04191]:

³⁰ If there be laid [07896] on him a sum of money [03724], then he shall give [05414] for the ransom [06306] of his life [05315] whatsoever is laid [07896] upon him.

⁸ (For the redemption [06306] of their soul [05315] is precious [03365], and it ceaseth [02308] for ever [05769]:)

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]?

⁶ For the son [01121] dishonoureth [05034] the father [01], the daughter [01323] riseth up [06965] against her mother [0517], the daughter in law [03618] against her mother in law [02545]; a man's [0376] enemies [0341] are the men [0582] of his own house [01004].

¹⁸ As for his father [01], because he cruelly [06233] oppressed [06231], spoiled [01497] his brother [0251] by violence [01499], and did [06213] that which is not good [02896] among [08432] his people [05971], lo, even he shall die [04191] in his iniquity [05771].

¹⁰ Therefore the fathers [01] shall eat [0398] the sons [01121] in the midst [08432] of thee, and the sons [01121] shall eat [0398] their fathers [01]; and I will execute [06213] judgments [08201] in thee, and the whole remnant [07611] of thee will I scatter [02219] into all the winds [07307].

²⁰ Appoint [07760] a way [01870], that the sword [02719] may come [0935] to Rabbath [07237] of the Ammonites [01121] [05983], and to Judah [03063] in Jerusalem [03389] the defenced [01219].

¹⁰ If he beget [03205] a son [01121] that is a robber [06530], a shedder [08210] of blood [01818], and that doeth [06213] the like [0251] to any one [0259] of these things,

⁷ None of them can [0376] by any means [06299] redeem [06299] his brother [0251], nor give [05414] to God [0430] a ransom [03724] for him:

¹⁵ Make us glad [08055] according to the days [03117] wherein thou hast afflicted [06031] us, and the years [08141] wherein we have seen [07200] evil [07451].

² Oh that [05414] I were as in months [03391] past [06924], as in the days [03117] when God [0433] preserved [08104] me;

¹⁵ But the men [0582] were very [03966] good [02896] unto us, and we were not hurt [03637], neither missed [06485] we any thing [03972], as long as [03117] we were conversant [01980] with them, when we were in the fields [07704]:

⁶ They that trust [0982] in their wealth [02428], and boast [01984] themselves in the multitude [07230] of their riches [06239];

⁶ That drink [08354] wine [03196] in bowls [04219], and anoint [04886] themselves with the chief [07225] ointments [08081]: but they are not grieved [02470] for the affliction [07667] of Joseph [03130].

³ Ye that put far away [05077] the evil [07451] day [03117], and cause the seat [07675] of violence [02555] to come near [05066];

¹³ That thou mayest give him rest [08252] from the days [03117] of adversity [07451], until the pit [07845] be digged [03738] for the wicked [07563].