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Selected Verse: Jeremiah 13:18 - Strong Concordance

Verse	Translation	Text
Jer 13:18	Strong Concordance	Say [0559] unto the king [04428] and to the queen [01377], Humble [08213] yourselves, sit down [03427]: for your principalities [04761] shall come down [03381], even the crown [05850] of your glory [08597].
	King James	Say unto the king and to the queen, Humble yourselves, sit down: for your principalities shall come down, even the crown of your glory.

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]
king--Jehoiachin or Jeconiah. queen--the queen mother who, as the king was not more than eighteen years old, held the chief power. Nehushta, daughter of Elnathan, carried away captive with Jehoiachin by Nebuchadnezzar (Kg2 24:8-15). Humble yourselves--that is, Ye shall be humbled, or brought low (Jer 22:26; Jer 28:2). your principalities--rather, "your head ornament."

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

king--Jehoiachin or Jeconiah.

queen--the queen mother who, as the king was not more than eighteen years old, held the chief power. Nehushta, daughter of Elnathan, carried away captive with Jehoiachin by Nebuchadnezzar (Kg2 24:8-15).

Humble yourselves--that is, Ye shall be humbled, or brought low (Jer 22:26; Jer 28:2).

your principalities--rather, "your head ornament."

Notes on the Bible, by Albert Barnes, [1834]
The queen - i. e., "the queen-mother:" the word signifies literally "the great lady." The king's mother took precedence of his wives. Sit down - The usual position of slaves. For your principalities ... - Rather, "for the ornaments of your heads, even the crown of your majesty, shall come down."

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The fall of the kingdom, the captivity of Judah, with upbraidings against Jerusalem for her grievous guilt in the matter of idolatry. - Jer 13:18. "Say unto the king and to the sovereign lady: Sit you low down, for from your heads falls the crown of your glory. Jer 13:19. The cities of the south are shut and no man openeth; Judah is carried away captive all of it, wholly carried away captive. Jer 13:20. Lift up your eyes and behold them that come from midnight! Where is the flock that was given thee, thy glorious flock? Jer 13:21. What wilt thou say, if He set over thee those whom thou hast accustomed to thee as familiar friends, for a head? Shall not sorrows take thee, as a woman in travail? Jer 13:22. And if thou say in thine heart, Wherefore cometh this upon me? for the plenty of thine iniquity are thy skirts uncovered, thy heels abused. Jer 13:23. Can an Ethiopian change his skin, and a leopard his spots? Then may ye also do good that are accustomed to doing evil. Jer 13:24. Therefore will I scatter them like chaff that flies before the wind of the wilderness. Jer 13:25. This is thy lot, thine apportioned inheritance from me, because thou hast forgotten me and trustedst in falsehood. Jer 13:26. Therefore will I turn thy skirts over thy face, that thy shame be seen. Jer 13:27. Thine adultery and thy neighing, the crime of thy whoredom upon the ills, in the fields, I have seen thine abominations. Woe unto thee, Jerusalem! thou shalt not be made clean after how long a time yet!" From Jer 13:18 on the prophet's discourse is addressed to the king and the queen-mother. The latter as such exercised great influence on the government, and is in the Books of Kings mentioned alongside of almost all the reigning kings (cf. Kg1 15:13; Kg2 10:13, etc.); so that we are not necessarily led to think of Jechoniah and his mother in especial. To them he proclaims the loss of the crown and the captivity of Judah. Set yourselves low down (cf. Gesen. 142, 3, b), i.e., descend from the throne; not in order to turn aside the threatening danger by humiliation, but, as the reason that follows show, because the kingdom is passing from you. For fallen is מראשׁתיכם, your head-gear, lit., what is about or on your head (elsewhere pointed מראשׁות, Sa1 19:13; Sa1 26:7), namely, your splendid crown. The perf. here is prophetic. The crown falls when the king loses country and kingship. This is put expressly in Jer 13:19. The meaning of the first half of the verse, which is variously taken, may be gathered from the second. In the latter the complete deportation of Judah is spoken of as an accomplished fact, because it is as sure to happen as if it had taken place already. Accordingly the first clause cannot bespeak expectation merely, or be understood, as it is by Grotius, as meaning that Judah need hope for no help from Egypt. This interpretation is irreconcilable with "the cities of the south." "The south" is the south country of Judah, cf. Jos 10:40; Gen 13:1, etc., and is not to be taken according to the prophetic use of "king of the south," Dan 11:5, Dan 11:9. The shutting of the cities is not to be taken, with Jerome, as siege by the enemy, as in Jos 6:1. There the closedness is otherwise illustrated: No man was going out or in; here, on the other hand, it is: No man openeth. "Shut" is to be explained according to Isa 24:10 : the cities are shut up by reason of ruins which block up the entrances to them; and in them is none that can open, because all Judah is utterly carried away. The cities of the south are mentioned, not because the enemy, avoiding the capital, had first brought the southern part of the land under his power, as Sennacherib had once advanced against Jerusalem from the south, Kg2 18:13., Jer 19:8 (Graf, Ng., etc.), but because they were the part of the kingdom most remote for an enemy approaching from the north; so that when they were taken, the land was reduced and the captivity of all Judah accomplished. For the form הגלת see Ew. 194, a, Ges. 75, Rem. 1. שׁלומים is adverbial accusative: in entirety, like מישׁרים, Psa 58:2, etc. For this cf. גּלוּת, Amo 1:6, Amo 1:9. The announcement of captivity is carried on in Jer 13:20, where we have first an account of the impression which the carrying away captive will produce upon Jerusalem (Jer 13:20 and Jer 13:21), and next a statement of the cause of that judgment (Jer 13:22-27). In שׂאי and ראי a feminine is addressed, and, as appears from the suffix in עיניכם, one which is collective. The same holds good of the following verses on to Jer 13:27, where Jerusalem is named, doubtless the inhabitants of it, personified as the daughter of Zion - a frequent case. Ng. is wrong in supposing that the feminines in Jer 13:20 are called for by the previously mentioned queen-mother, that Jer 13:20-22 are still addressed to her, and that not till Jer 13:23 is there a transition from her in the address to the nation taken collectively and regarded as the mother of the country. The contents of Jer 13:20 do not tally with Ng.'s view; for the queen-mother was not the reigning sovereign, so that the inhabitants of the land could have been called her flock, however great was the influence she might exercise upon the king. The mention of foes coming from the north, and the question coupled therewith: Where is the flock? convey the thought that the flock is carried off by those enemies. The flock is the flock of Jahveh (Jer 13:17), and, in virtue of God's choice of it, a herd of gloriousness. The relative clause: "that was given thee," implies that the person addressed is to be regarded as the shepherd or owner of the flock. This will not apply to the capital and its citizens; for the influence exerted by the capital in the country is not so great as to make it appear the shepherd or lord of the people. But the relative clause is in good keeping with the idea of the idea of the daughter of Zion, with which is readily associated that of ruler of land and people. It intimates the suffering that will be endured by the daughter of Zion when those who have been hitherto her paramours are set up as head over her. The verse is variously explained. The old transll. and comm. take פּקד על in the sense of visit, chastise; so too Chr. B. Mich. and Ros.; and Ew. besides, who alters the text acc. to the lxx, changing יפקד into the plural יפקדוּ. For this change there is no sufficient reason; and without such change, the signif. visit, punish, gives us no suitable sense. The phrase means also: to appoint or set over anybody; cf. e.g., Jer 15:3. The subject can only be Jahveh. The words from ואתּ onwards form an adversative circumstantial clause: and yet thou hast accustomed them עליך, for אליך rof ,, to thee (cf. for למּד c. אל, Jer 10:2). The connection of the words אלּפים לראשׁ depends upon the sig. assigned to אלּפים. Gesen. (thes.) and Ros. still adhere to the meaning taken by Luther, Vat., and many others, viz., principes, princes, taking for the sense of the whole: whom thou hast accustomed (trained) to be princes over thee. This word is indeed the technical term for the old Edomitish chieftains of clans, Gen 36:15., and is applied as an archaic term by Zac 9:7 to the tribal princes of Judah; but it does not, as a general rule, mean prince, but familiar, friend, Ps. 655:14, Pro 16:28, Mic 7:5; cf. Jer 11:19. This being the well-attested signification, it is, in the first place, not competent to render עליך over or against thee (adversus te, Jerome); and Hitz.'s exposition: thou hast instructed them to thy hurt, hast taught them a disposition hostile to thee, cannot be justified by usage. In the second place, אלפים cannot be attached to the principal clause, "set over thee," and joined with "for a head:" if He set over thee - as princes for a head; but it belongs to "hast accustomed," while only "for a head" goes with "if He set" (as de Wet., Umbr., Ng., etc., construe). The prophet means the heathen kings, for whose favour Judah had hitherto been intriguing, the Babylonians and Egyptians. There is no cogent reason for referring the words, as many comm. do, to the Babylonians alone. For the statement is quite general throughout; and, on the one hand, Judah had, from the days of Ahaz on, courted the alliance not of the Babylonians alone, but of the Egyptians too (cf. Jer 2:18); and, on the other hand, after the death of Josiah, Judah had become subject to Egypt, and had had to endure the grievous domination of the Pharaohs, as Jeremiah had threatened, Jer 2:16. If God deliver the daughter of Zion into the power of these her paramours, i.e., if she be subjected to their rule, then will grief and pain seize on her as on a woman in childbirth; cf. Jer 6:24; Jer 22:23, etc. אשׁת לדה, woman of bearing; so here, only, elsewhere יולדה (cf. the passages cited); לדה is infin., as in Isa 37:3; Kg2 19:3; Hos 9:11.

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

The fall of the kingdom, the captivity of Judah, with upbraidings against Jerusalem for her grievous guilt in the matter of idolatry. - Jer 13:18. "Say unto the king and to the sovereign lady: Sit you low down, for from your heads falls the crown of your glory. Jer 13:19. The cities of the south are shut and no man openeth; Judah is carried away captive all of it, wholly carried away captive. Jer 13:20. Lift up your eyes and behold them that come from midnight! Where is the flock that was given thee, thy glorious flock? Jer 13:21. What wilt thou say, if He set over thee those whom thou hast accustomed to thee as familiar friends, for a head? Shall not sorrows take thee, as a woman in travail? Jer 13:22. And if thou say in thine heart, Wherefore cometh this upon me? for the plenty of thine iniquity are thy skirts uncovered, thy heels abused. Jer 13:23. Can an Ethiopian change his skin, and a leopard his spots? Then may ye also do good that are accustomed to doing evil. Jer 13:24. Therefore will I scatter them like chaff that flies before the wind of the wilderness. Jer 13:25. This is thy lot, thine apportioned inheritance from me, because thou hast forgotten me and trustedst in falsehood. Jer 13:26. Therefore will I turn thy skirts over thy face, that thy shame be seen. Jer 13:27. Thine adultery and thy neighing, the crime of thy whoredom upon the ills, in the fields, I have seen thine abominations. Woe unto thee, Jerusalem! thou shalt not be made clean after how long a time yet!"

From Jer 13:18 on the prophet's discourse is addressed to the king and the queen-mother. The latter as such exercised great influence on the government, and is in the Books of Kings mentioned alongside of almost all the reigning kings (cf. Kg1 15:13; Kg2 10:13, etc.); so that we are not necessarily led to think of Jechoniah and his mother in especial. To them he proclaims the loss of the crown and the captivity of Judah. Set yourselves low down (cf. Gesen. 142, 3, b), i.e., descend from the throne; not in order to turn aside the threatening danger by humiliation, but, as the reason that follows show, because the kingdom is passing from you. For fallen is מראשׁתיכם, your head-gear, lit., what is about or on your head (elsewhere pointed מראשׁות, Sa1 19:13; Sa1 26:7), namely, your splendid crown. The perf. here is prophetic. The crown falls when the king loses country and kingship. This is put expressly in Jer 13:19. The meaning of the first half of the verse, which is variously taken, may be gathered from the second. In the latter the complete deportation of Judah is spoken of as an accomplished fact, because it is as sure to happen as if it had taken place already. Accordingly the first clause cannot bespeak expectation merely, or be understood, as it is by Grotius, as meaning that Judah need hope for no help from Egypt. This interpretation is irreconcilable with "the cities of the south." "The south" is the south country of Judah, cf. Jos 10:40; Gen 13:1, etc., and is not to be taken according to the prophetic use of "king of the south," Dan 11:5, Dan 11:9. The shutting of the cities is not to be taken, with Jerome, as siege by the enemy, as in Jos 6:1. There the closedness is otherwise illustrated: No man was going out or in; here, on the other hand, it is: No man openeth. "Shut" is to be explained according to Isa 24:10 : the cities are shut up by reason of ruins which block up the entrances to them; and in them is none that can open, because all Judah is utterly carried away. The cities of the south are mentioned, not because the enemy, avoiding the capital, had first brought the southern part of the land under his power, as Sennacherib had once advanced against Jerusalem from the south, Kg2 18:13., Jer 19:8 (Graf, Ng., etc.), but because they were the part of the kingdom most remote for an enemy approaching from the north; so that when they were taken, the land was reduced and the captivity of all Judah accomplished. For the form הגלת see Ew. 194, a, Ges. 75, Rem. 1. שׁלומים is adverbial accusative: in entirety, like מישׁרים, Psa 58:2, etc. For this cf. גּלוּת, Amo 1:6, Amo 1:9.

The announcement of captivity is carried on in Jer 13:20, where we have first an account of the impression which the carrying away captive will produce upon Jerusalem (Jer 13:20 and Jer 13:21), and next a statement of the cause of that judgment (Jer 13:22-27). In שׂאי and ראי a feminine is addressed, and, as appears from the suffix in עיניכם, one which is collective. The same holds good of the following verses on to Jer 13:27, where Jerusalem is named, doubtless the inhabitants of it, personified as the daughter of Zion - a frequent case. Ng. is wrong in supposing that the feminines in Jer 13:20 are called for by the previously mentioned queen-mother, that Jer 13:20-22 are still addressed to her, and that not till Jer 13:23 is there a transition from her in the address to the nation taken collectively and regarded as the mother of the country. The contents of Jer 13:20 do not tally with Ng.'s view; for the queen-mother was not the reigning sovereign, so that the inhabitants of the land could have been called her flock, however great was the influence she might exercise upon the king. The mention of foes coming from the north, and the question coupled therewith: Where is the flock? convey the thought that the flock is carried off by those enemies. The flock is the flock of Jahveh (Jer 13:17), and, in virtue of God's choice of it, a herd of gloriousness. The relative clause: "that was given thee," implies that the person addressed is to be regarded as the shepherd or owner of the flock. This will not apply to the capital and its citizens; for the influence exerted by the capital in the country is not so great as to make it appear the shepherd or lord of the people. But the relative clause is in good keeping with the idea of the idea of the daughter of Zion, with which is readily associated that of ruler of land and people. It intimates the suffering that will be endured by the daughter of Zion when those who have been hitherto her paramours are set up as head over her. The verse is variously explained. The old transll. and comm. take פּקד על in the sense of visit, chastise; so too Chr. B. Mich. and Ros.; and Ew. besides, who alters the text acc. to the lxx, changing יפקד into the plural יפקדוּ. For this change there is no sufficient reason; and without such change, the signif. visit, punish, gives us no suitable sense. The phrase means also: to appoint or set over anybody; cf. e.g., Jer 15:3. The subject can only be Jahveh. The words from ואתּ onwards form an adversative circumstantial clause: and yet thou hast accustomed them עליך, for אליך rof ,, to thee (cf. for למּד c. אל, Jer 10:2). The connection of the words אלּפים לראשׁ depends upon the sig. assigned to אלּפים. Gesen. (thes.) and Ros. still adhere to the meaning taken by Luther, Vat., and many others, viz., principes, princes, taking for the sense of the whole: whom thou hast accustomed (trained) to be princes over thee. This word is indeed the technical term for the old Edomitish chieftains of clans, Gen 36:15., and is applied as an archaic term by Zac 9:7 to the tribal princes of Judah; but it does not, as a general rule, mean prince, but familiar, friend, Ps. 655:14, Pro 16:28, Mic 7:5; cf. Jer 11:19. This being the well-attested signification, it is, in the first place, not competent to render עליך over or against thee (adversus te, Jerome); and Hitz.'s exposition: thou hast instructed them to thy hurt, hast taught them a disposition hostile to thee, cannot be justified by usage. In the second place, אלפים cannot be attached to the principal clause, "set over thee," and joined with "for a head:" if He set over thee - as princes for a head; but it belongs to "hast accustomed," while only "for a head" goes with "if He set" (as de Wet., Umbr., Ng., etc., construe). The prophet means the heathen kings, for whose favour Judah had hitherto been intriguing, the Babylonians and Egyptians. There is no cogent reason for referring the words, as many comm. do, to the Babylonians alone. For the statement is quite general throughout; and, on the one hand, Judah had, from the days of Ahaz on, courted the alliance not of the Babylonians alone, but of the Egyptians too (cf. Jer 2:18); and, on the other hand, after the death of Josiah, Judah had become subject to Egypt, and had had to endure the grievous domination of the Pharaohs, as Jeremiah had threatened, Jer 2:16. If God deliver the daughter of Zion into the power of these her paramours, i.e., if she be subjected to their rule, then will grief and pain seize on her as on a woman in childbirth; cf. Jer 6:24; Jer 22:23, etc. אשׁת לדה, woman of bearing; so here, only, elsewhere יולדה (cf. the passages cited); לדה is infin., as in Isa 37:3; Kg2 19:3; Hos 9:11.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Say unto the king and to the queen - Probably Jeconiah and his mother, under whose tutelage, being young when he began to reign, he was left, as is very likely. Sit down - Show that ye have humbled yourselves; for your state will be destroyed, and your glorious crown taken from your heads.

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² Thus speaketh [0559] the LORD [03068] of hosts [06635], the God [0430] of Israel [03478], saying [0559], I have broken [07665] the yoke [05923] of the king [04428] of Babylon [0894].

²⁶ And I will cast thee out [02904], and thy mother [0517] that bare [03205] thee, into another [0312] country [0776], where ye were not born [03205]; and there shall ye die [04191].

⁸ Jehoiachin [03078] was eighteen [08083] [06240] years [08141] old [01121] when he began to reign [04427], and he reigned [04427] in Jerusalem [03389] three [07969] months [02320]. And his mother's [0517] name [08034] was Nehushta [05179], the daughter [01323] of Elnathan [0494] of Jerusalem [03389].
⁹ And he did [06213] that which was evil [07451] in the sight [05869] of the LORD [03068], according to all that his father [01] had done [06213].
¹⁰ At that time [06256] the servants [05650] of Nebuchadnezzar [05019] king [04428] of Babylon [0894] came up [05927] against Jerusalem [03389], and the city [05892] was besieged [0935] [04692].
¹¹ And Nebuchadnezzar [05019] king [04428] of Babylon [0894] came [0935] against the city [05892], and his servants [05650] did besiege [06696] it.
¹² And Jehoiachin [03078] the king [04428] of Judah [03063] went out [03318] to the king [04428] of Babylon [0894], he, and his mother [0517], and his servants [05650], and his princes [08269], and his officers [05631]: and the king [04428] of Babylon [0894] took [03947] him in the eighth [08083] year [08141] of his reign [04427].
¹³ And he carried out [03318] thence all the treasures [0214] of the house [01004] of the LORD [03068], and the treasures [0214] of the king's [04428] house [01004], and cut in pieces [07112] all the vessels [03627] of gold [02091] which Solomon [08010] king [04428] of Israel [03478] had made [06213] in the temple [01964] of the LORD [03068], as the LORD [03068] had said [01696].
¹⁴ And he carried away [01540] all Jerusalem [03389], and all the princes [08269], and all the mighty men [01368] of valour [02428], even ten [06235] thousand [0505] captives [01540], and all the craftsmen [02796] and smiths [04525]: none remained [07604], save [02108] the poorest sort [01803] of the people [05971] of the land [0776].
¹⁵ And he carried away [01540] Jehoiachin [03078] to Babylon [0894], and the king's [04428] mother [0517], and the king's [04428] wives [0802], and his officers [05631], and the mighty [0352] [0193] of the land [0776], those carried [03212] he into captivity [01473] from Jerusalem [03389] to Babylon [0894].

¹¹ As for Ephraim [0669], their glory [03519] shall fly away [05774] like a bird [05775], from the birth [03205], and from the womb [0990], and from the conception [02032].

³ And they said [0559] unto him, Thus saith [0559] Hezekiah [02396], This day [03117] is a day [03117] of trouble [06869], and of rebuke [08433], and blasphemy [05007]: for the children [01121] are come [0935] to the birth [04866], and there is not strength [03581] to bring forth [03205].

³ And they said [0559] unto him, Thus saith [0559] Hezekiah [02396], This day [03117] is a day [03117] of trouble [06869], and of rebuke [08433], and of blasphemy [05007]: for the children [01121] are come [0935] to the birth [04866], and there is not strength [03581] to bring forth [03205].

²³ O inhabitant [03427] of Lebanon [03844], that makest thy nest [07077] in the cedars [0730], how gracious [02603] shalt thou be when pangs [02256] come [0935] upon thee, the pain [02427] as of a woman in travail [03205] !

²⁴ We have heard [08085] the fame [08089] thereof: our hands [03027] wax feeble [07503]: anguish [06869] hath taken hold [02388] of us, and pain [02427], as of a woman in travail [03205].

¹⁶ Also the children [01121] of Noph [05297] and Tahapanes [08471] have broken [07462] the crown of thy head [06936].

¹⁸ And now what hast thou to do in the way [01870] of Egypt [04714], to drink [08354] the waters [04325] of Sihor [07883]? or what hast thou to do in the way [01870] of Assyria [0804], to drink [08354] the waters [04325] of the river [05104]?

¹⁹ But I was like a lamb [03532] or an ox [0441] that is brought [02986] to the slaughter [02873]; and I knew [03045] not that they had devised [02803] devices [04284] against me, saying, Let us destroy [07843] the tree [06086] with the fruit [03899] thereof, and let us cut him off [03772] from the land [0776] of the living [02416], that his name [08034] may be no more remembered [02142].

⁵ Trust [0539] ye not in a friend [07453], put ye not confidence [0982] in a guide [0441]: keep [08104] the doors [06607] of thy mouth [06310] from her that lieth [07901] in thy bosom [02436].

²⁸ A froward [08419] man [0376] soweth [07971] strife [04066]: and a whisperer [05372] separateth [06504] chief friends [0441].

⁷ And I will take away [05493] his blood [01818] out of his mouth [06310], and his abominations [08251] from between his teeth [08127]: but he that remaineth [07604], even he, shall be for our God [0430], and he shall be as a governor [0441] in Judah [03063], and Ekron [06138] as a Jebusite [02983].

¹⁵ These were dukes [0441] of the sons [01121] of Esau [06215]: the sons [01121] of Eliphaz [0464] the firstborn [01060] son of Esau [06215]; duke [0441] Teman [08487], duke [0441] Omar [0201], duke [0441] Zepho [06825], duke [0441] Kenaz [07073],

² Thus saith [0559] the LORD [03068], Learn [03925] not the way [01870] of the heathen [01471], and be not dismayed [02865] at the signs [0226] of heaven [08064]; for the heathen [01471] are dismayed [02865] at them [01992].

³ And I will appoint [06485] over them four [0702] kinds [04940], saith [05002] the LORD [03068]: the sword [02719] to slay [02026], and the dogs [03611] to tear [05498], and the fowls [05775] of the heaven [08064], and the beasts [0929] of the earth [0776], to devour [0398] and destroy [07843].

¹⁷ But if ye will not hear [08085] it, my soul [05315] shall weep [01058] in secret places [04565] for [06440] your pride [01466]; and mine eye [05869] shall weep [01830] sore [01830], and run down [03381] with tears [01832], because the LORD'S [03068] flock [05739] is carried away captive [07617].

²⁰ Lift up [05375] your eyes [05869], and behold [07200] them that come [0935] from the north [06828]: where is the flock [05739] that was given [05414] thee, thy beautiful [08597] flock [06629]?

²³ Can the Ethiopian [03569] change [02015] his skin [05785], or the leopard [05246] his spots [02272]? then may [03201] ye also do good [03190], that are accustomed [03928] to do evil [07489].

²⁰ Lift up [05375] your eyes [05869], and behold [07200] them that come [0935] from the north [06828]: where is the flock [05739] that was given [05414] thee, thy beautiful [08597] flock [06629]?
²¹ What wilt thou say [0559] when he shall punish [06485] thee? for thou hast taught [03925] them to be captains [0441], and as chief [07218] over thee: shall not sorrows [02256] take [0270] thee, as a woman [0802] in travail [03205]?
²² And if thou say [0559] in thine heart [03824], Wherefore come [07122] these things upon me? For the greatness [07230] of thine iniquity [05771] are thy skirts [07757] discovered [01540], and thy heels [06119] made bare [02554].

²⁰ Lift up [05375] your eyes [05869], and behold [07200] them that come [0935] from the north [06828]: where is the flock [05739] that was given [05414] thee, thy beautiful [08597] flock [06629]?

²⁷ I have seen [07200] thine adulteries [05004], and thy neighings [04684], the lewdness [02154] of thy whoredom [02184], and thine abominations [08251] on the hills [01389] in the fields [07704]. Woe [0188] unto thee, O Jerusalem [03389]! wilt thou not be made clean [02891]? when shall it once [05750] [0310] be?

²² And if thou say [0559] in thine heart [03824], Wherefore come [07122] these things upon me? For the greatness [07230] of thine iniquity [05771] are thy skirts [07757] discovered [01540], and thy heels [06119] made bare [02554].
²³ Can the Ethiopian [03569] change [02015] his skin [05785], or the leopard [05246] his spots [02272]? then may [03201] ye also do good [03190], that are accustomed [03928] to do evil [07489].
²⁴ Therefore will I scatter [06327] them as the stubble [07179] that passeth away [05674] by the wind [07307] of the wilderness [04057].
²⁵ This is thy lot [01486], the portion [04490] of thy measures [04055] from me, saith [05002] the LORD [03068]; because thou hast forgotten [07911] me, and trusted [0982] in falsehood [08267].
²⁶ Therefore will I discover [02834] thy skirts [07757] upon thy face [06440], that thy shame [07036] may appear [07200].
²⁷ I have seen [07200] thine adulteries [05004], and thy neighings [04684], the lewdness [02154] of thy whoredom [02184], and thine abominations [08251] on the hills [01389] in the fields [07704]. Woe [0188] unto thee, O Jerusalem [03389]! wilt thou not be made clean [02891]? when shall it once [05750] [0310] be?

²¹ What wilt thou say [0559] when he shall punish [06485] thee? for thou hast taught [03925] them to be captains [0441], and as chief [07218] over thee: shall not sorrows [02256] take [0270] thee, as a woman [0802] in travail [03205]?

²⁰ Lift up [05375] your eyes [05869], and behold [07200] them that come [0935] from the north [06828]: where is the flock [05739] that was given [05414] thee, thy beautiful [08597] flock [06629]?

⁹ Thus saith [0559] the LORD [03068]; For three [07969] transgressions [06588] of Tyrus [06865], and for four [0702], I will not turn away [07725] the punishment thereof; because they delivered up [05462] the whole [08003] captivity [01546] to Edom [0123], and remembered [02142] not the brotherly [0251] covenant [01285]:

⁶ Thus saith [0559] the LORD [03068]; For three [07969] transgressions [06588] of Gaza [05804], and for four [0702], I will not turn away [07725] the punishment thereof; because they carried away captive [01540] the whole [08003] captivity [01546], to deliver them up [05462] to Edom [0123]:

² Yea, in heart [03820] ye work [06466] wickedness [05766]; ye weigh [06424] the violence [02555] of your hands [03027] in the earth [0776].

⁸ And I will make [07760] this city [05892] desolate [08047], and an hissing [08322]; every one that passeth [05674] thereby shall be astonished [08074] and hiss [08319] because of all the plagues [04347] thereof.

¹³ Now in the fourteenth [0702] [06240] year [08141] of king [04428] Hezekiah [02396] did Sennacherib [05576] king [04428] of Assyria [0804] come up [05927] against all the fenced [01219] cities [05892] of Judah [03063], and took [08610] them.

¹⁰ The city [07151] of confusion [08414] is broken down [07665]: every house [01004] is shut up [05462], that no man may come in [0935].

¹ Now Jericho [03405] was straitly [05462] shut up [05462] because [06440] of the children [01121] of Israel [03478]: none went out [03318], and none came in [0935].

⁹ So the king [04428] of the south [05045] shall come [0935] into his kingdom [04438], and shall return [07725] into his own land [0127].

⁵ And the king [04428] of the south [05045] shall be strong [02388], and one of his princes [08269]; and he shall be strong [02388] above him, and have dominion [04910]; his dominion [04475] shall be a great [07227] dominion [04474].

¹ And Abram [087] went up [05927] out of Egypt [04714], he, and his wife [0802], and all that he had, and Lot [03876] with him, into the south [05045].

⁴⁰ So Joshua [03091] smote [05221] all the country [0776] of the hills [02022], and of the south [05045], and of the vale [08219], and of the springs [0794], and all their kings [04428]: he left [07604] none remaining [08300], but utterly destroyed [02763] all that breathed [05397], as the LORD [03068] God [0430] of Israel [03478] commanded [06680].

¹⁹ The cities [05892] of the south [05045] shall be shut up [05462], and none shall open [06605] them: Judah [03063] shall be carried away captive [01540] all of it, it shall be wholly [07965] carried away captive [01540].

⁷ So David [01732] and Abishai [052] came [0935] to the people [05971] by night [03915]: and, behold, Saul [07586] lay [07901] sleeping [03463] within the trench [04570], and his spear [02595] stuck [04600] in the ground [0776] at his bolster [04763]: but Abner [074] and the people [05971] lay [07901] round about [05439] him.

¹³ And Michal [04324] took [03947] an image [08655], and laid [07760] it in the bed [04296], and put [07760] a pillow [03523] of goats [05795]' hair for his bolster [04763], and covered [03680] it with a cloth [0899].

¹³ Jehu [03058] met [04672] with the brethren [0251] of Ahaziah [0274] king [04428] of Judah [03063], and said [0559], Who are ye? And they answered [0559], We are the brethren [0251] of Ahaziah [0274]; and we go down [03381] to salute [07965] the children [01121] of the king [04428] and the children [01121] of the queen [01377].

¹³ And also Maachah [04601] his mother [0517], even her he removed [05493] from being queen [01377], because she had made [06213] an idol [04656] in a grove [0842]; and Asa [0609] destroyed [03772] her idol [04656], and burnt [08313] it by the brook [05158] Kidron [06939].

¹⁸ Say [0559] unto the king [04428] and to the queen [01377], Humble [08213] yourselves, sit down [03427]: for your principalities [04761] shall come down [03381], even the crown [05850] of your glory [08597].

²⁶ Therefore will I discover [02834] thy skirts [07757] upon thy face [06440], that thy shame [07036] may appear [07200].

²⁵ This is thy lot [01486], the portion [04490] of thy measures [04055] from me, saith [05002] the LORD [03068]; because thou hast forgotten [07911] me, and trusted [0982] in falsehood [08267].

²⁴ Therefore will I scatter [06327] them as the stubble [07179] that passeth away [05674] by the wind [07307] of the wilderness [04057].

²³ Can the Ethiopian [03569] change [02015] his skin [05785], or the leopard [05246] his spots [02272]? then may [03201] ye also do good [03190], that are accustomed [03928] to do evil [07489].

²⁰ Lift up [05375] your eyes [05869], and behold [07200] them that come [0935] from the north [06828]: where is the flock [05739] that was given [05414] thee, thy beautiful [08597] flock [06629]?