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Selected Verse: Micah 2:4 - Strong Concordance

Verse	Translation	Text
Mic 2:4	Strong Concordance	In that day [03117] shall one take up [05375] a parable [04912] against you, and lament [05091] with a doleful [05093] lamentation [05092], and say [0559], We be utterly [07703] spoiled [07703]: he hath changed [04171] the portion [02506] of my people [05971]: how hath he removed [04185] it from me! turning away [07725] he hath divided [02505] our fields [07704].
	King James	In that day shall one take up a parable against you, and lament with a doleful lamentation, and say, We be utterly spoiled: he hath changed the portion of my people: how hath he removed it from me! turning away he hath divided our fields.

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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]
one take up a parable against you--that is, Some of your foes shall do so, taking in derision from your own mouth your "lamentation," namely, "We be spoiled," &c. lament with a doleful lamentation--literally, "lament with a lamentation of lamentations." Hebrew, naha, nehi, nihyah, the repetition representing the continuous and monotonous wail. he hath changed the portion of my people--a charge of injustice against Jehovah. He transfers to other nations the sacred territory assigned as the rightful portion of our people (Mic 1:15). turning away he hath divided our fields--Turning away from us to the enemy, He hath divided among them our fields. CALVIN, as the Margin, explains, "Instead of restoring our territory, He hath divided our fields among our enemies, each of whom henceforward will have an interest in keeping what he hath gotten: so that we are utterly shut out from hope of restoration." MAURER translates as a noun, "He hath divided our fields to a rebel," that is, to the foe who is a rebel against the true God, and a worshipper of idols. So "backsliding," that is, backslider (Jer 49:4). English Version gives a good sense; and is quite tenable in the Hebrew.

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

one take up a parable against you--that is, Some of your foes shall do so, taking in derision from your own mouth your "lamentation," namely, "We be spoiled," &c.

lament with a doleful lamentation--literally, "lament with a lamentation of lamentations." Hebrew, naha, nehi, nihyah, the repetition representing the continuous and monotonous wail.

he hath changed the portion of my people--a charge of injustice against Jehovah. He transfers to other nations the sacred territory assigned as the rightful portion of our people (Mic 1:15).

turning away he hath divided our fields--Turning away from us to the enemy, He hath divided among them our fields. CALVIN, as the Margin, explains, "Instead of restoring our territory, He hath divided our fields among our enemies, each of whom henceforward will have an interest in keeping what he hath gotten: so that we are utterly shut out from hope of restoration." MAURER translates as a noun, "He hath divided our fields to a rebel," that is, to the foe who is a rebel against the true God, and a worshipper of idols. So "backsliding," that is, backslider (Jer 49:4). English Version gives a good sense; and is quite tenable in the Hebrew.

Notes on the Bible, by Albert Barnes, [1834]
In that day shall one take up a parable against you - The mashal or likeness may, in itself, be any speech in which one thing is likened to another: 1) "figured speech," 2) "proverb," and, since such proverbs were often sharp sayings against others, 3) "taunting figurative speech." But of the person himself it is always said, he "is made, becomes a proverb" Deu 28:37; Kg1 9:7; Ch2 7:20; Psa 44:15; Psa 69:12; Jer 24:9; Eze 14:8. To take up or utter such a speech against one, is, elsewhere, followed by the speech itself; "Thou shalt take up this parable against the king of Babylon, and say, ..." Isa 14:4. "Shall not all these take up a parable against him, and say, ..." Hab 2:6. Although then the name of the Jews has passed into a proverb of reproach (Jerome, loc. cit.), this is not contained here. The parable here must be the same as the doleful lamentation, or dirge, which follows. No mockery is more cutting or fiendish, than to repeat in jest words by which one bemoans himself. The dirge which Israel should use of themselves in sorrow, the enemy shall take up in derision, as Satan does doubtless the self-condemnation of the damned. Ribera: "Men do any evil, undergo any peril, to avoid shame. God brings before us that deepest and eternal shame," the shame and everlasting contempt, in presence of Himself and angels and devils and the good Psa 52:6-7; Isa 66:24, that we may avoid shame by avoiding evil. And lament with a doleful lamentation - The words in Hebrew are varied inflections of a word imitating the sounds of woe. It is the voice of woe in all languages, because the voice of nature. Shall wail a wail of woe, It is the funeral dirge over the dead Jer 31:15, or of the living doomed to die Eze 32:18; it is sometimes the measured mourning of those employed to call forth sorrow Amo 5:16; Jer 9:17, Jer 9:19, or mourning generally Sa1 7:2; Jer 9:18. Among such elegies, are still Zion-songs, (elegies over the ruin of Zion,) and mournings for the dead. The word woe is thrice repeated in Hebrew, in different forms, according to that solemn way, in which the extremest good or evil is spoken of; the threefold blessing, morning and evening, with the thrice-repeated name of God Num 6:24-26, impressing upon them the mystery which developed itself, as the divinity of the Messiah and the personal agency of the Holy Spirit were unfolded to them. The dirge which follows is purposely in abrupt brief words, as those in trouble speak, with scarce breath for utterance. First, in two words, with perhaps a softened inflection, they express the utterness of their desolation. Then, in a threefold sentence, each clause consisting of three short words, they say what God had done, but name Him not, because they are angry with Him. God's chastisements irritate those whom they do not subdue . The portion of my people He changeth; How removeth He (it) as to me! To a rebel our fields He divideth. They act the patriot. They, the rich, mourn over "the portion of my people" (they say) which they had themselves despoiled: they speak, (as men do,) as if things were what they ought to be: they hold to the theory and ignore the facts. As if, because God had divided it to His people, therefore it so remained! as if, because the poor were in theory and by God's law provided for, they were so in fact! Then they are enraged at God's dealings. He removeth the portion as to me; and to whom giveth He our fields? "To a rebel!" the Assyrian, or the Chaldee. They had deprived the poor of their portion of "the Lord's land" . And now they marvel that God resumes the possession of His own, and requires from them, not the fourfold Exo 22:1; Sa2 12:6; Luk 19:8 only of their spoil, but His whole heritage. Well might Assyrian or Chaldee, as they did, jeer at the word, renegade. They had not forsaken their gods; - but Israel, what was its whole history but a turning back? "Hath a nation changed their gods, which yet are no gods? But My people have changed their glory for that which doth not profit" Jer 2:11. Such was the meaning in their lips. The word "divideth" had the more bitterness, because it was the reversal of that first "division" at the entrance into Canaan. Then, with the use of this same word Num 26:53, Num 26:55-56; Jos 13:7; Jos 14:5; Jos 18:2, Jos 18:5, Jos 18:10; Jos 19:51, the division of the land of the pagan was appointed to them. Ezekiel, in his great symbolic vision, afterward prophesied the restoration of Israel, with the use of this same term Eze 47:21. Joel spoke of the parting of their land, under this same term, as a sin of the pagan (Joel 4:2, (Joe 3:3 in English)). Now, they say, God "divideth our fields," not to us, but to the pagan, whose lands He gave us. It was a change of act: in impenitence, they think it a change of purpose or will. But what lies in that, we be "utterly despoiled?" Despoiled of everything; of what they felt, temporal things; and of what they did not feel, spiritual things. Despoiled of the land of promise, the good things of this life, but also of the Presence of God in His Temple, the grace of the Lord, the image of God and everlasting glory. "Their portion" was changed, as to themselves and with others. As to themselvcs, riches, honor, pleasure, their own land, were changed into want, disgrace, suffering, captivity; and yet more bitter was it to see others gain what they by their own fault had forfeited. As time went on, and their transgression deepened, the exchange of the portion of that former people of God became more complete. The casting-off of the Jews was the grafting-in of the Gentiles Act 13:46. Seeing ye judge yourselves unworthy of everlasting life, lo! we turn to the Gentiles. And so they who were "no people" Rom 10:19, became the people of God, and they who were His people, became, for the time, "not My people" Hos 1:9 : and "the adoption of sons, and the glory, and the covenants, and the lawgiving, and the service of God, and the promises" Rom 9:4-5, came to us Gentiles, since to us Christ Himself our God blessed forever came, and made us His. How hath He removed - The words do not say what He removed. They thought of His gifts, the words include Himself. They say "How?" in amazement. The change is so great and bitter, it cannot be said. Time, yea eternity cannot utter it. "He hath divided our fields." The land was but the outward symbol of the inward heritage. Unjust gain, kept back, is restored with usury Pro 1:19; it taketh away the life of the owners thereof. The vineyard whereof the Jews said, the inheritance shall be ours, was taken from them and given to others, even to Christians. So now is that awful change begun, when Christians, leaving God, their only unchanging Good, turn to earthly vanities, and, for the grace of God which He withdraws, have these only for their fleeting portion, until it shall be finally exchanged in the Day of Judgment Luk 16:25. Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things; but now he is comforted and thou art tormented. Israel defended himself in impenitence and self-righteousness. He was already the Pharisee. The doom of such was hopeless. The prophet breaks in with a renewed, "Therefore." He had already prophesied that they should lose the lands which they had unjustly gotten, the land which they had profaned. He had described it in their own impenitent words. Now on the impenitence he pronounces the judgment which impenitence entails, that they should not be restored

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

In that day shall one take up a parable against you - The mashal or likeness may, in itself, be any speech in which one thing is likened to another:

1) "figured speech,"

2) "proverb," and, since such proverbs were often sharp sayings against others,

3) "taunting figurative speech."

But of the person himself it is always said, he "is made, becomes a proverb" Deu 28:37; Kg1 9:7; Ch2 7:20; Psa 44:15; Psa 69:12; Jer 24:9; Eze 14:8. To take up or utter such a speech against one, is, elsewhere, followed by the speech itself; "Thou shalt take up this parable against the king of Babylon, and say, ..." Isa 14:4. "Shall not all these take up a parable against him, and say, ..." Hab 2:6. Although then the name of the Jews has passed into a proverb of reproach (Jerome, loc. cit.), this is not contained here. The parable here must be the same as the doleful lamentation, or dirge, which follows. No mockery is more cutting or fiendish, than to repeat in jest words by which one bemoans himself. The dirge which Israel should use of themselves in sorrow, the enemy shall take up in derision, as Satan does doubtless the self-condemnation of the damned. Ribera: "Men do any evil, undergo any peril, to avoid shame. God brings before us that deepest and eternal shame," the shame and everlasting contempt, in presence of Himself and angels and devils and the good Psa 52:6-7; Isa 66:24, that we may avoid shame by avoiding evil.

And lament with a doleful lamentation - The words in Hebrew are varied inflections of a word imitating the sounds of woe. It is the voice of woe in all languages, because the voice of nature. Shall wail a wail of woe, It is the funeral dirge over the dead Jer 31:15, or of the living doomed to die Eze 32:18; it is sometimes the measured mourning of those employed to call forth sorrow Amo 5:16; Jer 9:17, Jer 9:19, or mourning generally Sa1 7:2; Jer 9:18. Among such elegies, are still Zion-songs, (elegies over the ruin of Zion,) and mournings for the dead. The word woe is thrice repeated in Hebrew, in different forms, according to that solemn way, in which the extremest good or evil is spoken of; the threefold blessing, morning and evening, with the thrice-repeated name of God Num 6:24-26, impressing upon them the mystery which developed itself, as the divinity of the Messiah and the personal agency of the Holy Spirit were unfolded to them. The dirge which follows is purposely in abrupt brief words, as those in trouble speak, with scarce breath for utterance. First, in two words, with perhaps a softened inflection, they express the utterness of their desolation. Then, in a threefold sentence, each clause consisting of three short words, they say what God had done, but name Him not, because they are angry with Him. God's chastisements irritate those whom they do not subdue .

The portion of my people He changeth;

How removeth He (it) as to me!

To a rebel our fields He divideth.

They act the patriot. They, the rich, mourn over "the portion of my people" (they say) which they had themselves despoiled: they speak, (as men do,) as if things were what they ought to be: they hold to the theory and ignore the facts. As if, because God had divided it to His people, therefore it so remained! as if, because the poor were in theory and by God's law provided for, they were so in fact! Then they are enraged at God's dealings. He removeth the portion as to me; and to whom giveth He our fields?

"To a rebel!" the Assyrian, or the Chaldee. They had deprived the poor of their portion of "the Lord's land" . And now they marvel that God resumes the possession of His own, and requires from them, not the fourfold Exo 22:1; Sa2 12:6; Luk 19:8 only of their spoil, but His whole heritage. Well might Assyrian or Chaldee, as they did, jeer at the word, renegade. They had not forsaken their gods; - but Israel, what was its whole history but a turning back? "Hath a nation changed their gods, which yet are no gods? But My people have changed their glory for that which doth not profit" Jer 2:11.

Such was the meaning in their lips. The word "divideth" had the more bitterness, because it was the reversal of that first "division" at the entrance into Canaan. Then, with the use of this same word Num 26:53, Num 26:55-56; Jos 13:7; Jos 14:5; Jos 18:2, Jos 18:5, Jos 18:10; Jos 19:51, the division of the land of the pagan was appointed to them. Ezekiel, in his great symbolic vision, afterward prophesied the restoration of Israel, with the use of this same term Eze 47:21. Joel spoke of the parting of their land, under this same term, as a sin of the pagan (Joel 4:2, (Joe 3:3 in English)). Now, they say, God "divideth our fields," not to us, but to the pagan, whose lands He gave us. It was a change of act: in impenitence, they think it a change of purpose or will. But what lies in that, we be "utterly despoiled?" Despoiled of everything; of what they felt, temporal things; and of what they did not feel, spiritual things.

Despoiled of the land of promise, the good things of this life, but also of the Presence of God in His Temple, the grace of the Lord, the image of God and everlasting glory. "Their portion" was changed, as to themselves and with others. As to themselvcs, riches, honor, pleasure, their own land, were changed into want, disgrace, suffering, captivity; and yet more bitter was it to see others gain what they by their own fault had forfeited. As time went on, and their transgression deepened, the exchange of the portion of that former people of God became more complete. The casting-off of the Jews was the grafting-in of the Gentiles Act 13:46. Seeing ye judge yourselves unworthy of everlasting life, lo! we turn to the Gentiles. And so they who were "no people" Rom 10:19, became the people of God, and they who were His people, became, for the time, "not My people" Hos 1:9 : and "the adoption of sons, and the glory, and the covenants, and the lawgiving, and the service of God, and the promises" Rom 9:4-5, came to us Gentiles, since to us Christ Himself our God blessed forever came, and made us His.

How hath He removed - The words do not say what He removed. They thought of His gifts, the words include Himself. They say "How?" in amazement. The change is so great and bitter, it cannot be said. Time, yea eternity cannot utter it. "He hath divided our fields." The land was but the outward symbol of the inward heritage. Unjust gain, kept back, is restored with usury Pro 1:19; it taketh away the life of the owners thereof. The vineyard whereof the Jews said, the inheritance shall be ours, was taken from them and given to others, even to Christians. So now is that awful change begun, when Christians, leaving God, their only unchanging Good, turn to earthly vanities, and, for the grace of God which He withdraws, have these only for their fleeting portion, until it shall be finally exchanged in the Day of Judgment Luk 16:25. Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things; but now he is comforted and thou art tormented.

Israel defended himself in impenitence and self-righteousness. He was already the Pharisee. The doom of such was hopeless. The prophet breaks in with a renewed, "Therefore." He had already prophesied that they should lose the lands which they had unjustly gotten, the land which they had profaned. He had described it in their own impenitent words. Now on the impenitence he pronounces the judgment which impenitence entails, that they should not be restored

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
A parable - A taunting proverb. And lament - Your friends for you, and you for yourselves. He - God. Portion - Their wealth, plenty, freedom, joy and honour, into poverty, famine, servitude, grief and dishonour. How - How dreadfully hath God dealt with Israel; removing their persons into captivity, and transferring their possession to their enemies? Turning away - Turning away from us in displeasure. God hath divided our fields among others.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Take up a parable against you - Your wickedness and your punishment shall be subjects of common conversation; and a funeral dirge shall be composed and sung for you as for the dead. The lamentation is that which immediately follows: We be utterly spoiled; and ends, Are these his doings? Mic 2:7.

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⁴ Wherefore gloriest [01984] thou in the valleys [06010], thy flowing [02100] valley [06010], O backsliding [07728] daughter [01323]? that trusted [0982] in her treasures [0214], saying, Who shall come [0935] unto me?

¹⁵ Yet will I bring [0935] an heir [03423] unto thee, O inhabitant [03427] of Mareshah [04762]: he shall come [0935] unto Adullam [05725] the glory [03519] of Israel [03478].

²⁵ But [1161] Abraham [11] said [2036], Son [5043], remember [3415] that [3754] thou [4771] in [1722] thy [4675] lifetime [2222] receivedst [618] thy [4675] good things [18], and [2532] likewise [3668] Lazarus [2976] evil things [2556]: but [1161] now [3568] [3592] he is comforted [3870], and [1161] thou [4771] art tormented [3600].

¹⁹ So are the ways [0734] of every one that is greedy [01214] of gain [01215]; which taketh away [03947] the life [05315] of the owners [01167] thereof.

⁴ Who [3748] are [1526] Israelites [2475]; to whom [3739] pertaineth the adoption [5206], and [2532] the glory [1391], and [2532] the covenants [1242], and [2532] the giving of the law [3548], and [2532] the service [2999] of God, and [2532] the promises [1860];
⁵ Whose [3739] are the fathers [3962], and [2532] of [1537] whom [3739] as concerning [2596] the flesh [4561] Christ [5547] came, who [5607] is over [1909] all [3956], God [2316] blessed [2128] for [1519] ever [165]. Amen [281].

⁹ Then said [0559] God, Call [07121] his name [08034] Loammi [03818]: for ye are not my people [05971], and I will not be your God.

¹⁹ But [235] I say [3004], Did [1097] not [3378] Israel [2474] know [1097]? First [4413] Moses [3475] saith [3004], I [1473] will provoke [3863] you [5209] to jealousy [3863] by [1909] them that are no [3756] people [1484], and by [1909] a foolish [801] nation [1484] I will anger [3949] you [5209].

⁴⁶ Then [1161] Paul [3972] and [2532] Barnabas [921] waxed bold [3955], and said [2036], It was [2258] necessary [316] that the word [3056] of God [2316] should [2980] first [4412] have been spoken [2980] to you [5213]: but [1161] seeing [1894] ye put [683] it [846] from you [683], and [2532] judge [2919] yourselves [1438] unworthy [3756] [514] of everlasting [166] life [2222], lo [2400], we turn [4762] to [1519] the Gentiles [1484].

³ And they have cast [03032] lots [01486] for my people [05971]; and have given [05414] a boy [03206] for an harlot [02181], and sold [04376] a girl [03207] for wine [03196], that they might drink [08354].

²¹ So shall ye divide [02505] this land [0776] unto you according to the tribes [07626] of Israel [03478].

⁵¹ These are the inheritances [05159], which Eleazar [0499] the priest [03548], and Joshua [03091] the son [01121] of Nun [05126], and the heads [07218] of the fathers [01] of the tribes [04294] of the children [01121] of Israel [03478], divided for an inheritance [05157] by lot [01486] in Shiloh [07887] before [06440] the LORD [03068], at the door [06607] of the tabernacle [0168] of the congregation [04150]. So they made an end [03615] of dividing [02505] the country [0776].

¹⁰ And Joshua [03091] cast [07993] lots [01486] for them in Shiloh [07887] before [06440] the LORD [03068]: and there Joshua [03091] divided [02505] the land [0776] unto the children [01121] of Israel [03478] according to their divisions [04256].

⁵ And they shall divide [02505] it into seven [07651] parts [02506]: Judah [03063] shall abide [05975] in their coast [01366] on the south [05045], and the house [01004] of Joseph [03130] shall abide [05975] in their coasts [01366] on the north [06828].

² And there remained [03498] among the children [01121] of Israel [03478] seven [07651] tribes [07626], which had not yet received [02505] their inheritance [05159].

⁵ As the LORD [03068] commanded [06680] Moses [04872], so the children [01121] of Israel [03478] did [06213], and they divided [02505] the land [0776].

⁷ Now therefore divide [02505] this land [0776] for an inheritance [05159] unto the nine [08672] tribes [07626], and the half [02677] tribe [07626] of Manasseh [04519],

⁵⁵ Notwithstanding the land [0776] shall be divided [02505] by lot [01486]: according to the names [08034] of the tribes [04294] of their fathers [01] they shall inherit [05157].
⁵⁶ According [06310] to the lot [01486] shall the possession [05159] thereof be divided [02505] between many [07227] and few [04592].

⁵³ Unto these the land [0776] shall be divided [02505] for an inheritance [05159] according to the number [04557] of names [08034].

¹¹ Hath a nation [01471] changed [03235] their gods [0430], which are yet no gods [0430]? but my people [05971] have changed [04171] their glory [03519] for that which doth not profit [03276].

⁸ And [1161] Zacchaeus [2195] stood [2476], and said [2036] unto [4314] the Lord [2962]; Behold [2400], Lord [2962], the half [2255] of my [3450] goods [5224] I give [1325] to the poor [4434]; and [2532] if [1536] I have taken [4811] any thing [1536] from any man [5100] by false accusation [4811], I restore [591] him fourfold [5073].

⁶ And he shall restore [07999] the lamb [03535] fourfold [0706], because [06118] he did [06213] this thing [01697], and because [0834] he had no pity [02550].

¹ If a man [0376] shall steal [01589] an ox [07794], or a sheep [07716], and kill [02873] it, or sell [04376] it; he shall restore [07999] five [02568] oxen [01241] for an ox [07794], and four [0702] sheep [06629] for a sheep [07716].

²⁴ The LORD [03068] bless [01288] thee, and keep [08104] thee:
²⁵ The LORD [03068] make his face [06440] shine [0215] upon thee, and be gracious [02603] unto thee:
²⁶ The LORD [03068] lift up [05375] his countenance [06440] upon thee, and give [07760] thee peace [07965].

¹⁸ And let them make haste [04116], and take up [05375] a wailing [05092] for us, that our eyes [05869] may run down [03381] with tears [01832], and our eyelids [06079] gush out [05140] with waters [04325].

² And it came to pass, while [03117] the ark [0727] abode [03427] in Kirjathjearim [07157], that the time [03117] was long [07235]; for it was twenty [06242] years [08141]: and all the house [01004] of Israel [03478] lamented [05091] after [0310] the LORD [03068].

¹⁹ For a voice [06963] of wailing [05092] is heard [08085] out of Zion [06726], How are we spoiled [07703] ! we are greatly [03966] confounded [0954], because we have forsaken [05800] the land [0776], because our dwellings [04908] have cast us out [07993].

¹⁷ Thus saith [0559] the LORD [03068] of hosts [06635], Consider [0995] ye, and call [07121] for the mourning women [06969], that they may come [0935]; and send [07971] for cunning [02450] women, that they may come [0935]:

¹⁶ Therefore the LORD [03068], the God [0430] of hosts [06635], the Lord [0136], saith [0559] thus; Wailing [04553] shall be in all streets [07339]; and they shall say [0559] in all the highways [02351], Alas [01930]! alas [01930]! and they shall call [07121] the husbandman [0406] to mourning [060], and such as are skilful [03045] of lamentation [05092] to wailing [04553].

¹⁸ Son [01121] of man [0120], wail [05091] for the multitude [01995] of Egypt [04714], and cast them down [03381], even her, and the daughters [01323] of the famous [0117] nations [01471], unto the nether parts [08482] of the earth [0776], with them that go down [03381] into the pit [0953].

¹⁵ Thus saith [0559] the LORD [03068]; A voice [06963] was heard [08085] in Ramah [07414], lamentation [05092], and bitter [08563] weeping [01065]; Rahel [07354] weeping [01058] for her children [01121] refused [03985] to be comforted [05162] for her children [01121], because they were not.

²⁴ And they shall go forth [03318], and look [07200] upon the carcases [06297] of the men [0582] that have transgressed [06586] against me: for their worm [08438] shall not die [04191], neither shall their fire [0784] be quenched [03518]; and they shall be an abhorring [01860] unto all flesh [01320].

⁶ The righteous [06662] also shall see [07200], and fear [03372], and shall laugh [07832] at him:
⁷ Lo, this is the man [01397] that made [07760] not God [0430] his strength [04581]; but trusted [0982] in the abundance [07230] of his riches [06239], and strengthened [05810] himself in his wickedness [01942].

⁶ Shall not all these take up [05375] a parable [04912] against him, and a taunting [04426] proverb [02420] against him, and say [0559], Woe [01945] to him that increaseth [07235] that which is not his! how long? and to him that ladeth [03513] himself with thick clay [05671]!

⁴ That thou shalt take up [05375] this proverb [04912] against the king [04428] of Babylon [0894], and say [0559], How hath the oppressor [05065] ceased [07673] ! the golden city [04062] ceased [07673] !

⁸ And I will set [05414] my face [06440] against that man [0376], and will make [08074] him a sign [0226] and a proverb [04912], and I will cut him off [03772] from the midst [08432] of my people [05971]; and ye shall know [03045] that I am the LORD [03068].

⁹ And I will deliver [05414] them to be removed [02189] [02113] into all the kingdoms [04467] of the earth [0776] for their hurt [07451], to be a reproach [02781] and a proverb [04912], a taunt [08148] and a curse [07045], in all places [04725] whither I shall drive [05080] them.

¹² They that sit in [03427] the gate [08179] speak [07878] against me; and I was the song [05058] of the drunkards [08354] [07941].

¹⁵ My confusion [03639] is continually [03117] before me, and the shame [01322] of my face [06440] hath covered [03680] me,

²⁰ Then will I pluck them up by the roots [05428] out of my land [0127] which I have given [05414] them; and this house [01004], which I have sanctified [06942] for my name [08034], will I cast out [07993] of my sight [06440], and will make [05414] it to be a proverb [04912] and a byword [08148] among all nations [05971].

⁷ Then will I cut off [03772] Israel [03478] out [06440] of the land [0127] which I have given [05414] them; and this house [01004], which I have hallowed [06942] for my name [08034], will I cast out [07971] of my sight [06440]; and Israel [03478] shall be a proverb [04912] and a byword [08148] among all people [05971]:

³⁷ And thou shalt become an astonishment [08047], a proverb [04912], and a byword [08148], among all nations [05971] whither the LORD [03068] shall lead [05090] thee.

⁷ O thou that art named [0559] the house [01004] of Jacob [03290], is the spirit [07307] of the LORD [03068] straitened [07114]? are these his doings [04611]? do not my words [01697] do good [03190] to him that walketh [01980] uprightly [03477]?