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Selected Verse: Amos 9:13 - Strong Concordance

Verse	Translation	Text
Am 9:13	Strong Concordance	Behold, the days [03117] come [0935], saith [05002] the LORD [03068], that the plowman [02790] shall overtake [05066] the reaper [07114], and the treader [01869] of grapes [06025] him that soweth [04900] seed [02233]; and the mountains [02022] shall drop [05197] sweet wine [06071], and all the hills [01389] shall melt [04127].
	King James	Behold, the days come, saith the LORD, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt.

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]
the days come--at the future restoration of the Jews to their own land. ploughman shall overtake . . . reaper . . . treader of grapes him that soweth--fulfilling Lev 26:5. Such shall be the abundance that the harvest and vintage can hardly be gathered before the time for preparing for the next crop shall come. Instead of the greater part of the year being spent in war, the whole shall be spent in sowing and reaping the fruits of earth. Compare Isa 65:21-23, as to the same period. soweth seed--literally, "draweth it forth," namely, from the sack in order to sow it. mountains . . . drop sweet wine--an appropriate image, as the vines in Palestine were trained on terraces at the sides of the hills.

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

the days come--at the future restoration of the Jews to their own land.

ploughman shall overtake . . . reaper . . . treader of grapes him that soweth--fulfilling Lev 26:5. Such shall be the abundance that the harvest and vintage can hardly be gathered before the time for preparing for the next crop shall come. Instead of the greater part of the year being spent in war, the whole shall be spent in sowing and reaping the fruits of earth. Compare Isa 65:21-23, as to the same period.

soweth seed--literally, "draweth it forth," namely, from the sack in order to sow it.

mountains . . . drop sweet wine--an appropriate image, as the vines in Palestine were trained on terraces at the sides of the hills.

Notes on the Bible, by Albert Barnes, [1834]
Behold the days are coming - The Day of the Lord is ever coming on: every act, good or bad, is drawing it on: everything which fills up the measure of iniquity or which "hastens the accomplishment of the number of the elect;" all time hastens it by. "The plowman shall overtake the reaper and the treader of grapes him that soweth seed." The image is taken from God's promise in the law; "Your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time" Lev 26:5; which is the order of agriculture. The harvest should be so copious that it should not be threshed out until the vintage: the vintage so large, that, instead of ending, as usual, in the middle of the 7th month, it should continue on to the seed-time in November. Amos appears purposely to have altered this. He describes what is wholly beyond nature, in order that it might the more appear that he was speaking of no mere gifts of nature, but, under natural emblems, of the abundance of gifts of grace. "The plowman," who breaks up the fallow ground, "shall overtake," or "throng, the reaper. The "plowman" might "throng," or "join on to the reaper," either following upon him, or being followed by him; either preparing the soil for the harvest which the reaper gathers in, or breaking it up anew for fresh harvest after the in-gathering. But the vintage falls between the harvest and the seed-time. If then by the "plowmen thronging on the reaper," we understand that the harvest should, for its abundance, not be over before the fresh seed-time, then, since the vintage is much nearer to the seed-time than the harvest had been, the words, "he that treadeth out the grapes, him that soweth the seed," would only say the same less forcibly. In the other way, it is one continuous whole. So vast would be the soil to be cultivated, so beyond all the powers of the cultivator, and yet so rapid and unceasing the growth, that seed-time and harvest would be but one. So our Lord says, "Say not ye, There are yet four months, and then cometh harvest? Behold, I say unto you, Lift up your eyes, and look on the fields, for they are white already to harvest" Joh 4:35. "Four months" ordinarily intervened between seed-time and harvest. Among these Samaritans, seed-time and harvest were one. They had not, like the Jews, had teachers from God; yet, as soon as our Lord taught them, they believed. But, as seed time and harvest should be one, so should the vintage be continuous with the following seed-time. "The treader of grapes," the last crowning act of the year of cultivation, should join on to "him that soweth" (literally, "draweth" forth, soweth broadcast, scattereth far and wide the) "seed." All this is beyond nature, and so, the more in harmony with what went before, the establishment of a kingdom of grace, in which "the pagan" should have "the Name of God called upon" them. He had foretold to them, how God would "send famine on the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord" Amo 8:11. Now, under the same image, he declares the repeal of that sentence. He foretells, not the fullness only of God's gifts, but their unbroken continuance. Jerome: "All shall succeed one another, so that no day should be void of grain, wine, and gladness." And they shall not follow only on one another, but shall all go on together in one perpetual round of toil and fruitfulness. There shall be one unceasing inpouring of riches; no break in the heavenly husbandry; labor shall at once yield fruit; the harvest shall but encourage fresh labor. The end shall come swiftly on the beginning; the end shall not close the past only, but issue forth anew. Such is the character of the toils of the Gospel. All the works of grace go on in harmony together; each helps on the other; in one, the fallow-ground of the heart is broken up; in another, seed is sown, the beginning of a holy conversation; in another, is the full richness of the ripened fruit, in advanced holiness or the blood of martyrs. And so, also, of the ministers of Christ, some are adapted especially to one office, some to another; yet all together carry on His one work. All, too, patriarchs, prophets, Apostles, shall meet together in one; they who, before Christ's coming , "sowed the seed, the promises of the Blessed Seed to come," and they who "entered into their labors," not to displace, but to complete them; all shall rejoice together in that Seed which is Christ. And the mountains shall drop sweet wine and all the hills shall melt - Amos takes the words of Joel, in order to identify their prophecies, yet strengthens the image. For instead of saying, "the hills shall flow with milk," he says, "they shall melt, dissolve themselves. Such shall be the abundance and super-abundance of blessing, that it shall be as though the hills dissolved themselves in the rich streams which they poured down. The mountains and hills may be symbols, in regard either to their height, or their natural barrenness or their difficulty of cultivation. In past times they were scenes of idolatry. In the time of the Gospel, all should be changed; all should be above nature. All should be obedient to God: all, full of the graces and gifts of God. What was exalted, like the Apostles should be exalted not for itself, but in order to pour out the streams of life-giving doctrine and truth, which would refresh and gladden the faithful. And the lesser heights, "the hills," should, in their degree, pour out the same streams. Everything, heretofore barren and unfruitful, should overflow with spiritual blessing. The mountains and hills of Judaea, with their terraced sides clad with the vine were a natural symbol fruitfulness to the Jews, but they themselves could not think that natural fruitfulness was meant under this imagery. It would have been a hyperbole as to things of nature; but what, in naturl things, is a hyperbole, is but a faint shadow of the joys and rich delights and glad fruitfulness of grace.

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

Behold the days are coming - The Day of the Lord is ever coming on: every act, good or bad, is drawing it on: everything which fills up the measure of iniquity or which "hastens the accomplishment of the number of the elect;" all time hastens it by. "The plowman shall overtake the reaper and the treader of grapes him that soweth seed." The image is taken from God's promise in the law; "Your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time" Lev 26:5; which is the order of agriculture. The harvest should be so copious that it should not be threshed out until the vintage: the vintage so large, that, instead of ending, as usual, in the middle of the 7th month, it should continue on to the seed-time in November. Amos appears purposely to have altered this. He describes what is wholly beyond nature, in order that it might the more appear that he was speaking of no mere gifts of nature, but, under natural emblems, of the abundance of gifts of grace. "The plowman," who breaks up the fallow ground, "shall overtake," or "throng, the reaper. The "plowman" might "throng," or "join on to the reaper," either following upon him, or being followed by him; either preparing the soil for the harvest which the reaper gathers in, or breaking it up anew for fresh harvest after the in-gathering.

But the vintage falls between the harvest and the seed-time. If then by the "plowmen thronging on the reaper," we understand that the harvest should, for its abundance, not be over before the fresh seed-time, then, since the vintage is much nearer to the seed-time than the harvest had been, the words, "he that treadeth out the grapes, him that soweth the seed," would only say the same less forcibly. In the other way, it is one continuous whole. So vast would be the soil to be cultivated, so beyond all the powers of the cultivator, and yet so rapid and unceasing the growth, that seed-time and harvest would be but one. So our Lord says, "Say not ye, There are yet four months, and then cometh harvest? Behold, I say unto you, Lift up your eyes, and look on the fields, for they are white already to harvest" Joh 4:35. "Four months" ordinarily intervened between seed-time and harvest. Among these Samaritans, seed-time and harvest were one.

They had not, like the Jews, had teachers from God; yet, as soon as our Lord taught them, they believed. But, as seed time and harvest should be one, so should the vintage be continuous with the following seed-time. "The treader of grapes," the last crowning act of the year of cultivation, should join on to "him that soweth" (literally, "draweth" forth, soweth broadcast, scattereth far and wide the) "seed." All this is beyond nature, and so, the more in harmony with what went before, the establishment of a kingdom of grace, in which "the pagan" should have "the Name of God called upon" them. He had foretold to them, how God would "send famine on the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord" Amo 8:11. Now, under the same image, he declares the repeal of that sentence. He foretells, not the fullness only of God's gifts, but their unbroken continuance.

Jerome: "All shall succeed one another, so that no day should be void of grain, wine, and gladness." And they shall not follow only on one another, but shall all go on together in one perpetual round of toil and fruitfulness. There shall be one unceasing inpouring of riches; no break in the heavenly husbandry; labor shall at once yield fruit; the harvest shall but encourage fresh labor. The end shall come swiftly on the beginning; the end shall not close the past only, but issue forth anew. Such is the character of the toils of the Gospel. All the works of grace go on in harmony together; each helps on the other; in one, the fallow-ground of the heart is broken up; in another, seed is sown, the beginning of a holy conversation; in another, is the full richness of the ripened fruit, in advanced holiness or the blood of martyrs. And so, also, of the ministers of Christ, some are adapted especially to one office, some to another; yet all together carry on His one work. All, too, patriarchs, prophets, Apostles, shall meet together in one; they who, before Christ's coming , "sowed the seed, the promises of the Blessed Seed to come," and they who "entered into their labors," not to displace, but to complete them; all shall rejoice together in that Seed which is Christ.

And the mountains shall drop sweet wine and all the hills shall melt - Amos takes the words of Joel, in order to identify their prophecies, yet strengthens the image. For instead of saying, "the hills shall flow with milk," he says, "they shall melt, dissolve themselves. Such shall be the abundance and super-abundance of blessing, that it shall be as though the hills dissolved themselves in the rich streams which they poured down. The mountains and hills may be symbols, in regard either to their height, or their natural barrenness or their difficulty of cultivation. In past times they were scenes of idolatry. In the time of the Gospel, all should be changed; all should be above nature. All should be obedient to God: all, full of the graces and gifts of God. What was exalted, like the Apostles should be exalted not for itself, but in order to pour out the streams of life-giving doctrine and truth, which would refresh and gladden the faithful. And the lesser heights, "the hills," should, in their degree, pour out the same streams. Everything, heretofore barren and unfruitful, should overflow with spiritual blessing. The mountains and hills of Judaea, with their terraced sides clad with the vine were a natural symbol fruitfulness to the Jews, but they themselves could not think that natural fruitfulness was meant under this imagery. It would have been a hyperbole as to things of nature; but what, in naturl things, is a hyperbole, is but a faint shadow of the joys and rich delights and glad fruitfulness of grace.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
To the setting up of the kingdom and its outward extension the prophet appends its inward glorification, foretelling the richest blessing of the land (Amo 9:13) and of the nation (Amo 9:14), and lastly, the eternal duration of the kingdom (Amo 9:15). Amo 9:13. "Behold, days come, is the saying of Jehovah, that the ploughman reaches to the reaper, and the treader of grapes to the sower of seed; and the mountains drip new wine, and all the hills melt away. Amo 9:14. And I reverse the captivity of my people Israel, and they build the waste cities, and dwell, and plant vineyards, and drink the wine thereof; and make gardens, and eat the fruit thereof. Amo 9:15. And I plant them in their land, and they shall no more be torn up out of their land which I have given them, saith Jehovah thy God." In the new kingdom of God the people of the Lord will enjoy the blessing, which Moses promised to Israel when faithful to the covenant. This blessing will be poured upon the land in which the kingdom is set up. Amo 9:13 is formed after the promise in Lev 26:5, "Your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing-time;" but Amos transfers the action to the persons employed, and says, "The ploughman will reach to the reaper." Even while the one is engaged in ploughing the land for the sowing, the other will already be able to cut ripe corn; so quickly will the corn grow and ripen. And the treading of the grapes will last to the sowing-time, so abundant will the vintage be. The second half of the verse is taken from Joe 3:18; and according to this passage, the melting of the hills is to be understood as dissolving into streams of milk, new wine, and honey, in which the prophet had the description of the promised land as a land flowing with milk and honey (Exo 3:8, etc.) floating before his mind. In the land so blessed will Israel enjoy unbroken peace, and delight itself in the fruits of its inheritance. On שׁוּב את־שׁבוּת, see the exposition of Hos 6:11. That this phrase is not used here to denote the return of the people from captivity, but the turning of misfortune and misery into prosperity and salvation, is evident from the context; for Israel cannot be brought back out of captivity after it has already taken possession of the Gentiles (Amo 9:12). The thought of Amo 9:14, as attached to Amo 9:13, is the following: As the land of Israel, i.e., the territory of the re-erected kingdom of David, will no more be smitten with the curse of drought and failing crops with which the rebellious are threatened, but will receive the blessing of the greatest fertility, so will the people, i.e., the citizens of this kingdom, be no more visited with calamity and judgment, but enjoy the rich beneficent fruits of their labour in blessed and unbroken peace. This thought is individualized with a retrospective glance at the punishment with which the sinners are threatened in Amo 5:11, - namely, as building waste cities, and dwelling therein, and as drinking the wine of the vineyards that have been planted; not building houses for others any more, as was threatened in Amo 5:11, after Deu 28:30, Deu 28:39; and lastly, as laying out gardens, and eating the fruit thereof, without its being consumed by strangers (Deu 28:33). This blessing will endure for ever (Amo 9:15). Their being planted in their land denotes, not the settling of the people in their land once more, but their firm and lasting establishment and fortification therein. The Lord will make Israel, i.e., His rescued people, into a plantation that will never be torn up again, but strikes firm roots, sends forth blossom, and produces fruit. The words point back to Sa2 7:10, and declare that the firm planting of Israel which was begun by David will be completed with the raising up of the fallen hut of David, inasmuch as no further driving away of the nation into captivity will occur, but the people of the Lord will dwell for ever in the land which their God has given them. Compare Jer 24:6. This promise is sealed by אמר יי אל. We have not to seek for the realization of this promise in the return of Israel from its captivity to Palestine under Zerubbabel and Ezra; for this was no planting of Israel to dwell for ever in the land, nor was it a setting up of the fallen hut of David. Nor have we to transfer the fulfilment to the future, and think of a time when the Jews, who have been converted to their God and Saviour Jesus Christ, will one day be led back to Palestine. For, as we have already observed at Joe 3:18, Canaan and Israel are types of the kingdom of God and of the church of the Lord. The raising up of the fallen hut of David commenced with the coming of Christ and the founding of the Christian church by the apostles; and the possession of Edom and all the other nations upon whom the Lord reveals His name, took its rise in the reception of the Gentiles into the kingdom of heaven set up by Christ. The founding and building of this kingdom continue through all the ages of the Christian church, and will be completed when the fulness of the Gentiles shall one day enter into the kingdom of God, and the still unbelieving Israel shall have been converted to Christ. The land which will flow with streams of divine blessing is not Palestine, but the domain of the Christian church, or the earth, so far as it has received the blessings of Christianity. The people which cultivates this land is the Christian church, so far as it stands in living faith, and produces fruits of the Holy Ghost. The blessing foretold by the prophet is indeed visible at present in only a very small measure, because Christendom is not yet so pervaded by the Spirit of the Lord, as that it forms a holy people of God. In many respects it still resembles Israel, which the Lord will have to sift by means of judgments. This sifting will be first brought to an end through the judgment upon all nations, which will attend the second coming of Christ. Then will the earth become a Canaan, where the Lord will dwell in His glorified kingdom in the midst of His sanctified people.

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

To the setting up of the kingdom and its outward extension the prophet appends its inward glorification, foretelling the richest blessing of the land (Amo 9:13) and of the nation (Amo 9:14), and lastly, the eternal duration of the kingdom (Amo 9:15). Amo 9:13. "Behold, days come, is the saying of Jehovah, that the ploughman reaches to the reaper, and the treader of grapes to the sower of seed; and the mountains drip new wine, and all the hills melt away. Amo 9:14. And I reverse the captivity of my people Israel, and they build the waste cities, and dwell, and plant vineyards, and drink the wine thereof; and make gardens, and eat the fruit thereof. Amo 9:15. And I plant them in their land, and they shall no more be torn up out of their land which I have given them, saith Jehovah thy God." In the new kingdom of God the people of the Lord will enjoy the blessing, which Moses promised to Israel when faithful to the covenant. This blessing will be poured upon the land in which the kingdom is set up. Amo 9:13 is formed after the promise in Lev 26:5, "Your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing-time;" but Amos transfers the action to the persons employed, and says, "The ploughman will reach to the reaper." Even while the one is engaged in ploughing the land for the sowing, the other will already be able to cut ripe corn; so quickly will the corn grow and ripen. And the treading of the grapes will last to the sowing-time, so abundant will the vintage be. The second half of the verse is taken from Joe 3:18; and according to this passage, the melting of the hills is to be understood as dissolving into streams of milk, new wine, and honey, in which the prophet had the description of the promised land as a land flowing with milk and honey (Exo 3:8, etc.) floating before his mind. In the land so blessed will Israel enjoy unbroken peace, and delight itself in the fruits of its inheritance. On שׁוּב את־שׁבוּת, see the exposition of Hos 6:11. That this phrase is not used here to denote the return of the people from captivity, but the turning of misfortune and misery into prosperity and salvation, is evident from the context; for Israel cannot be brought back out of captivity after it has already taken possession of the Gentiles (Amo 9:12). The thought of Amo 9:14, as attached to Amo 9:13, is the following: As the land of Israel, i.e., the territory of the re-erected kingdom of David, will no more be smitten with the curse of drought and failing crops with which the rebellious are threatened, but will receive the blessing of the greatest fertility, so will the people, i.e., the citizens of this kingdom, be no more visited with calamity and judgment, but enjoy the rich beneficent fruits of their labour in blessed and unbroken peace. This thought is individualized with a retrospective glance at the punishment with which the sinners are threatened in Amo 5:11, - namely, as building waste cities, and dwelling therein, and as drinking the wine of the vineyards that have been planted; not building houses for others any more, as was threatened in Amo 5:11, after Deu 28:30, Deu 28:39; and lastly, as laying out gardens, and eating the fruit thereof, without its being consumed by strangers (Deu 28:33). This blessing will endure for ever (Amo 9:15). Their being planted in their land denotes, not the settling of the people in their land once more, but their firm and lasting establishment and fortification therein. The Lord will make Israel, i.e., His rescued people, into a plantation that will never be torn up again, but strikes firm roots, sends forth blossom, and produces fruit. The words point back to Sa2 7:10, and declare that the firm planting of Israel which was begun by David will be completed with the raising up of the fallen hut of David, inasmuch as no further driving away of the nation into captivity will occur, but the people of the Lord will dwell for ever in the land which their God has given them. Compare Jer 24:6. This promise is sealed by אמר יי אל.

We have not to seek for the realization of this promise in the return of Israel from its captivity to Palestine under Zerubbabel and Ezra; for this was no planting of Israel to dwell for ever in the land, nor was it a setting up of the fallen hut of David. Nor have we to transfer the fulfilment to the future, and think of a time when the Jews, who have been converted to their God and Saviour Jesus Christ, will one day be led back to Palestine. For, as we have already observed at Joe 3:18, Canaan and Israel are types of the kingdom of God and of the church of the Lord. The raising up of the fallen hut of David commenced with the coming of Christ and the founding of the Christian church by the apostles; and the possession of Edom and all the other nations upon whom the Lord reveals His name, took its rise in the reception of the Gentiles into the kingdom of heaven set up by Christ. The founding and building of this kingdom continue through all the ages of the Christian church, and will be completed when the fulness of the Gentiles shall one day enter into the kingdom of God, and the still unbelieving Israel shall have been converted to Christ. The land which will flow with streams of divine blessing is not Palestine, but the domain of the Christian church, or the earth, so far as it has received the blessings of Christianity. The people which cultivates this land is the Christian church, so far as it stands in living faith, and produces fruits of the Holy Ghost. The blessing foretold by the prophet is indeed visible at present in only a very small measure, because Christendom is not yet so pervaded by the Spirit of the Lord, as that it forms a holy people of God. In many respects it still resembles Israel, which the Lord will have to sift by means of judgments. This sifting will be first brought to an end through the judgment upon all nations, which will attend the second coming of Christ. Then will the earth become a Canaan, where the Lord will dwell in His glorified kingdom in the midst of His sanctified people.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Behold the days come - Here is another promise literally of abundant plenty to the returned captives, and mystically of abundant grace poured forth in gospel - days. The plowman - Who breaks up the ground, and prepares it for sowing, shall be ready to tread on the heels of the reaper who shall have a harvest so large, that before he can gather it all in, it shall be time to plow the ground again. The treader of grapes - So great shall their vintage be that e'er the treaders of grapes can have finished their work, the seeds - man shall be sowing his seed against the next season. Shall drop - The vineyards shall be so fruitful, and new wine so plentiful as if it ran down from the mountains. Shall melt - Or, as if whole hills were melted into such liquors. If any object, it never was so: I answer, the sins of the returned captives prevented these blessings, which are promised under a tacit condition.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The ploughman shall overtake the reaper - All the seasons shall succeed in due and natural order: but the crops shall be so copious in the fields and in the vineyards, that a long time shall be employed in gathering and disposing of them; so that the seasons of ploughing, sowing, gathering the grapes, treading the wine-press, etc., shall press on the heels of each other; so vast will be the abundance, and so long the time necessary to gather and cure the grain and fruits. We are informed by travelers in the Holy Land, Barbary, etc., that the vintage at Aleppo lasts from the fifteenth of September to the middle of November; and that the sowing season begins at the close of October, and lasts through all November. Here, then, the ploughman, sower, grape-gatherer, and operator at the wine-press, not only succeed each other, but have parts of these operations going on at the same time. But great fertility in the land, abundance in the crops, and regularity of the seasons, seem to be the things which the prophet especially predicts. These are all poetical and prophetical images, by which happy times are pointed out.

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²¹ And they shall build [01129] houses [01004], and inhabit [03427] them; and they shall plant [05193] vineyards [03754], and eat [0398] the fruit [06529] of them.
²² They shall not build [01129], and another [0312] inhabit [03427]; they shall not plant [05193], and another [0312] eat [0398]: for as the days [03117] of a tree [06086] are the days [03117] of my people [05971], and mine elect [0972] shall long enjoy [01086] the work [04639] of their hands [03027].
²³ They shall not labour [03021] in vain [07385], nor bring forth [03205] for trouble [0928]; for they are the seed [02233] of the blessed [01288] of the LORD [03068], and their offspring [06631] with them.

⁵ And your threshing [01786] shall reach [05381] unto the vintage [01210], and the vintage [01210] shall reach [05381] unto the sowing time [02233]: and ye shall eat [0398] your bread [03899] to the full [07648], and dwell [03427] in your land [0776] safely [0983].

¹¹ Behold, the days [03117] come [0935], saith [05002] the Lord [0136] GOD [03069], that I will send [07971] a famine [07458] in the land [0776], not a famine [07458] of bread [03899], nor a thirst [06772] for water [04325], but of hearing [08085] the words [01697] of the LORD [03068]:

³⁵ Say [3004] not [3756] ye [5210], There [3754] are [2076] yet [2089] four months [5072], and [2532] then cometh [2064] harvest [2326]? behold [2400], I say [3004] unto you [5213], Lift up [1869] your [5216] eyes [3788], and [2532] look on [2300] the fields [5561]; for [3754] they are [1526] white [3022] already [2235] to [4314] harvest [2326].

¹⁸ And it shall come to pass in that day [03117], that the mountains [02022] shall drop down [05197] new wine [06071], and the hills [01389] shall flow [03212] with milk [02461], and all the rivers [0650] of Judah [03063] shall flow [03212] with waters [04325], and a fountain [04599] shall come forth [03318] of the house [01004] of the LORD [03068], and shall water [08248] the valley [05158] of Shittim [07851].

⁶ For I will set [07760] mine eyes [05869] upon them for good [02896], and I will bring them again [07725] to this land [0776]: and I will build [01129] them, and not pull them down [02040]; and I will plant [05193] them, and not pluck them up [05428].

¹⁰ Moreover I will appoint [07760] a place [04725] for my people [05971] Israel [03478], and will plant [05193] them, that they may dwell [07931] in a place of their own, and move [07264] no more; neither shall the children [01121] of wickedness [05766] afflict [06031] them any more [03254], as beforetime [07223],

¹⁵ And I will plant [05193] them upon their land [0127], and they shall no more be pulled up [05428] out of their land [0127] which I have given [05414] them, saith [0559] the LORD [03068] thy God [0430].

³³ The fruit [06529] of thy land [0127], and all thy labours [03018], shall a nation [05971] which thou knowest [03045] not eat up [0398]; and thou shalt be only oppressed [06231] and crushed [07533] alway [03117]:

³⁹ Thou shalt plant [05193] vineyards [03754], and dress [05647] them, but shalt neither drink [08354] of the wine [03196], nor gather [0103] the grapes; for the worms [08438] shall eat [0398] them.

³⁰ Thou shalt betroth [0781] a wife [0802], and another [0312] man [0376] shall lie [07901] [07693] with her: thou shalt build [01129] an house [01004], and thou shalt not dwell [03427] therein: thou shalt plant [05193] a vineyard [03754], and shalt not gather the grapes [02490] thereof.

¹¹ Forasmuch [03282] therefore as your treading [01318] is upon the poor [01800], and ye take [03947] from him burdens [04864] of wheat [01250]: ye have built [01129] houses [01004] of hewn stone [01496], but ye shall not dwell [03427] in them; ye have planted [05193] pleasant [02531] vineyards [03754], but ye shall not drink [08354] wine [03196] of them.

¹³ Behold, the days [03117] come [0935], saith [05002] the LORD [03068], that the plowman [02790] shall overtake [05066] the reaper [07114], and the treader [01869] of grapes [06025] him that soweth [04900] seed [02233]; and the mountains [02022] shall drop [05197] sweet wine [06071], and all the hills [01389] shall melt [04127].

¹⁴ And I will bring again [07725] the captivity [07622] of my people [05971] of Israel [03478], and they shall build [01129] the waste [08074] cities [05892], and inhabit [03427] them; and they shall plant [05193] vineyards [03754], and drink [08354] the wine [03196] thereof; they shall also make [06213] gardens [01593], and eat [0398] the fruit [06529] of them.

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.

¹¹ Also, O Judah [03063], he hath set [07896] an harvest [07105] for thee, when I returned [07725] the captivity [07622] of my people [05971].

⁸ And I am come down [03381] to deliver [05337] them out of the hand [03027] of the Egyptians [04714], and to bring [05927] them up out of that land [0776] unto a good [02896] land [0776] and a large [07342], unto a land [0776] flowing [02100] with milk [02461] and honey [01706]; unto the place [04725] of the Canaanites [03669], and the Hittites [02850], and the Amorites [0567], and the Perizzites [06522], and the Hivites [02340], and the Jebusites [02983].