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Selected Verse: Micah 4:8 - Strong Concordance

Verse	Translation	Text
Mic 4:8	Strong Concordance	And thou, O tower [04026] of the flock [05739] [04029], the strong hold [06076] of the daughter [01323] of Zion [06726], unto thee shall it come [0857], even the first [07223] dominion [04475]; the kingdom [04467] shall come [0935] to the daughter [01323] of Jerusalem [03389].
	King James	And thou, O tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion; the kingdom shall come to the daughter of Jerusalem.

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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]
tower of the flock--following up the metaphor of sheep (see on Mic 4:6). Jerusalem is called the "tower," from which the King and Shepherd observes and guards His flock: both the spiritual Jerusalem, the Church now whose tower-like elevation is that of doctrine and practice (Sol 4:4, "Thy neck is like the tower of David"), and the literal hereafter (Jer 3:17). In large pastures it was usual to erect a high wooden tower, so as to oversee the flock. JEROME takes the Hebrew for "flock," Eder or Edar, as a proper name, namely, a village near Beth-lehem, for which it is put, Beth-lehem being taken to represent the royal stock of David (Mic 5:2; compare Gen 35:21). But the explanatory words, "the stronghold of the daughter of Zion," confirm English Version. stronghold--Hebrew, "Ophel"; an impregnable height on Mount Zion (Ch2 27:3; Ch2 33:14; Neh 3:26-27). unto thee shall . . . come . . . the first dominion--namely, the dominion formerly exercised by thee shall come back to thee. kingdom shall come to the daughter of Jerusalem--rather, "the kingdom of the daughter of Jerusalem shall come (again)"; such as it was under David, before its being weakened by the secession of the ten tribes.

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

tower of the flock--following up the metaphor of sheep (see on Mic 4:6). Jerusalem is called the "tower," from which the King and Shepherd observes and guards His flock: both the spiritual Jerusalem, the Church now whose tower-like elevation is that of doctrine and practice (Sol 4:4, "Thy neck is like the tower of David"), and the literal hereafter (Jer 3:17). In large pastures it was usual to erect a high wooden tower, so as to oversee the flock. JEROME takes the Hebrew for "flock," Eder or Edar, as a proper name, namely, a village near Beth-lehem, for which it is put, Beth-lehem being taken to represent the royal stock of David (Mic 5:2; compare Gen 35:21). But the explanatory words, "the stronghold of the daughter of Zion," confirm English Version.

stronghold--Hebrew, "Ophel"; an impregnable height on Mount Zion (Ch2 27:3; Ch2 33:14; Neh 3:26-27).

unto thee shall . . . come . . . the first dominion--namely, the dominion formerly exercised by thee shall come back to thee.

kingdom shall come to the daughter of Jerusalem--rather, "the kingdom of the daughter of Jerusalem shall come (again)"; such as it was under David, before its being weakened by the secession of the ten tribes.

Notes on the Bible, by Albert Barnes, [1834]
And thou, O tower of the flock - "'Tower of Ader,' which is interpreted 'tower of the flock,' about 1000 paces (a mile) from Bethlehem," says Jerome who lived there, "and foresignifying (in its very name) by a sort of prophecy the shepherds at the Birth of the Lord." There Jacob fed his sheep Gen 35:21, and there (since it was hard by Bethlehem) the shepherds, keeping watch over their flocks by night, saw and heard the Angels singing, "Glory to God in the highest, and on earth peace, good will toward men." The Jews inferred from this place that the Messiah should be revealed there . Stronghold - (Ophel ) of the daughter of Zion Ophel was a strong place in the South of Jerusalem, the last which the wall, enclosing Zion, reached, before, or as, it touched on the Eastern porch of the temple , with whose service it was connected. We know that, after the captivity, the Nethinim, who did the laborious service of the temple, dwelt there Neh 3:26; Neh 11:21. It lay very near to the priests' district Neh 3:28. It was probably, a lower acclivity, "swelling out," (as its name seems to mean ,) from the mountain of the temple. In the last war, it was held together with "the temple, and the adjoining parts to no slight extent, and the valley of Kedron." It was burnt before the upper city was taken. It had been encircled by a wall of old; for Jotham "built greatly upon its wall" Ch2 27:3, Manasseh "encircled it" Ch2 33:14, (probably with an outer wall) "and raised it exceedingly," that is, apparently raised artificially the whole level. Yet, as a symbol of all Jerusalem, Ophel is as remarkable, as the "tower of the flock" is as to Bethlehem. For Ophel, although fortified, is no where spoken of, as of any account . It is not even mentioned in the circuit of the walls, at their dedication, under Nehemiah Neh 12:31-40, probably as an outlying, spot. It was probably of moment chiefly, as giving, an advantage to an enemy who might occupy it. Both then are images of lowliness. The lonely Shepherd tower, for Bethlehem, the birthplace of David; Ophel for Jerusalem, of which it was yet but an outlying part, and deriving its value probably as an outwork of the temple. Both symbols anticipate the fuller prophecy of the littleness, which shall become great in God. Before the mention of the greatness of the "dominion to come," is set forth the future poverty to which it should come. In lowliness Christ came, yet is indeed a Tower protecting and defending the sheep of His pasture, founded on earth in His Human Nature, reaching to Heaven in His divine; "a strong Tower; the righteous runneth into it, and is safe" Pro 18:10. Unto thee shall it come - (Literally, "unto thee shall it come , and there shall arrive etc.") He saith not at first what shall come, and so raises the soul to think of the greatness of that which should come. The soul is left to fill up what is more than thought can utter. "Unto thee," (literally, quite up to thee) No hindrances should withhold it from coming. Seemingly it was a great way off, and they in a very hopeless state. He suggests the difficulty even by his strength of assurance. One could not say, "it shall come quite up to thee," of that which in the way of nature would readily come to any one. But amid all hindrances God's Might makes its way, and brings His gifts and promises to their end. "And there shall arrive." He twice repeats the assurance, in equivalent words, for their fuller assurance , "to make the good tidings the gladder by repeating and enforcing them." The "first or former, dominion." The word often stands, as our "former" , in contrast with the "later." It is not necessarily "the first," strictly; and so here, not the "dominion" of David and Solomon exclusively. Rather the prophet is placed in spirit in the later times when the kingdom should be suspended, and foretells that "the former dominion," that is, that of the line of David, should come to her, not in its temporal greatness, but the line itself. So the Angel said, "He shall be great and shall be called the Son of the Highest, and the Lord God shall give unto Him the throne of His father David, and He shall reign over the house of Jacob forever" Luk 1:32-33. The (A) kingdom to the daughter of Jerusalem - that is, a kingdom, which should not be of her, but which should come to her; not her's by right, but by His right, who should merit it for her, and, being King of kings, makes His own, "kings and priests unto God and His Father" Rev 1:6. The Jews themselves seem to have taken these words into their own mouths, just before they rejected Him, when they hoped that He would be a king, such as they wished for. "Blessed be the kingdom of our father David that cometh in the Name of the Lord" Mar 11:10. And in a distorted form, they held it even afterward .

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The prophecy turns from the highest glorification of Zion to the throne of Zion, which had been founded by David, and swept away with the destruction of Jerusalem (Mic 3:12), and predicts its restoration in the future. Consequently the reign of Jehovah upon Mount Zion, promised in Mic 4:7, is still further defined as effected through the medium of the Davidico-Messianic dominion. Mic 4:8. "And thou flock-tower, hill of the daughter Zion, to thee will the former dominion reach and come, the reign over the daughter Jerusalem." This announcement is attached primarily to Mic 4:6 and Mic 4:7. As the remnant of Israel gathered together out of the dispersion will become a strong nation, so shall the reign of the daughter Zion be also restored. The address to the flock-tower, the hill of the daughter Zion, shows that these two notions express the same thing, looked at from two sides, or with two different bearings, so that the flock-tower is more precisely defined as the "hill of the daughter Zion." Now, as the daughter Zion is the city of Zion personified as a virgin, the hill of the daughter Zion might be understood as denoting the hill upon which the city stood, i.e., Mount Zion. But this is precluded by Isa 32:14, where hill and watch-tower (‛ōphel vâbhachan) are mentioned in parallelism with the palace ('armōn), as places or buildings which are to serve as dens for ever. From this it is obvious that ‛ōphel was a place either at the side or at the top of Zion. If we compare with this Ch2 27:3 and Ch2 33:14, according to which Jotham built much against the wall of the Ophel (hâ‛ōphel), and Manasseh encircled the Ophel with a wall, and made it very high, Ophel must have been a hill, possibly a bastion, on the south-eastern border of Zion, the fortification of which was of great importance as a defence to the city of Zion against hostile attacks. (Note: The opinion that Ophel is the whole of the southern steep rocky promontory of Moriah, from the southern end of the temple ground to its extreme point (Robinson, Schultz, Williams), viz., the Ophla or Ophlas of Josephus, as Arnold (Herzog's Cycl.) and Winer (Bibl. R.W.) suppose, would be in perfect harmony with this. At the same time, all that can be inferred with any certainty from the passages from Josephus which as cited in support of it (viz., Wars of the Jews, v. 6, 1; cf. vi. 6, 3 and v. 4, 2) is, that the place called Ophla was in the neighbourhood of the valley of Kidron and of the temple mountain. The question then arises, whether the Ophla of Josephus is identical with the Ophel of the Old Testament, since Josephus does not mention the Ophel in his list of the hills of Jerusalem, but simply mentions Ophla as a special locality (see Reland, Pal. p. 855). And lastly, the situation of the Ophel, upon which the Nethinim dwelt (Neh 3:26), is still a matter of dispute, Bertheau supposing it to be the habitable space to the east of the eastern side of the temple area.) Consequently migdal-‛ēder cannot be the flock-tower in the neighbourhood of Bethlehem, which is mentioned in Gen 35:21, but can only be a (or rather the) tower of the Davidic palace, or royal castle upon Zion, namely the town mentioned in Neh 3:25, which stood out against the upper king's house, by the court of the prison (cf. Neh 3:26). For the prison, which also belonged to the king's house, according to Jer 32:2, formed a portion of the royal castle, according to the custom of the East. And that it had a lofty tower, is evident from Sol 4:4 : "Thy neck is like David's tower, built for an armoury: a thousand shields hang thereon, all heroes' weapons;" according to which the tower of the royal castle was ornamented with the weapons or shields of David's heroes (Ch1 12:1). And the tower of the king's castle was so far specially adapted to represent the sovereignty of David, "that by its exaltation above Zion and Jerusalem, by the fact that it ruled the whole city, it symbolized the Davidic family, and its rule over the city and all Israel" (Caspari). This tower, which is most likely the one called bachan (the watch-tower) in Isaiah (l.c.), is called by Micah the flock-tower, probably as a play upon the flock-tower by which the patriarch Jacob once pitched his tent, because David, the ancestor of the divinely-chosen royal house, had been called from being the shepherd of a flock to be the shepherd of the nation of Israel, the flock of Jehovah (Jer 13:17; cf. Sa2 7:8; Psa 78:70). This epithet was a very natural one for the prophet to employ, as he not only describes the Messiah as a shepherd in Mic 5:3, but also represents Israel as the sheep of Jehovah's inheritance in Mic 7:14, and the flock-tower is the place where the shepherd takes up his position to see whether any danger threatens his flock (cf. Ch2 26:10; Ch2 27:4). עדיך תאהת, "unto thee shall it come." (Note: Luther's rendering, "thy golden rose will come," arose from his confounding עדיך (from עד, unto) with עדיך, thine ornament.) עדיך affirms more than אליך, to thee: expressing the conquest of every obstacle that blocks up the way to the goal. תּאהת is separated from what follows, and exhibited as independent not only by the athnach, but also by the change of tense occurring in בּאה: "to thee will it come," sc. what the prophet has in his mind and mentions in the next clause, but brings into special prominence in וּבאה. הם הראשׁנה, the former (first) reign, is the splendid rule of David and Solomon. This predicate presupposes that the sovereignty has departed from Zion, i.e., has been withdrawn from the Davidic family, and points back to the destruction of Jerusalem predicted in Mic 3:12. This sovereignty is still more precisely defined as kingship over the daughter of Jerusalem (ל before בת is a periphrasis of the gen. obj.). Jerusalem, the capital of the kingdom, represents as the object sovereignty over the whole kingdom. This is to be restored to the hill of Zion, i.e., to the royal castle upon the top of it.

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

The prophecy turns from the highest glorification of Zion to the throne of Zion, which had been founded by David, and swept away with the destruction of Jerusalem (Mic 3:12), and predicts its restoration in the future. Consequently the reign of Jehovah upon Mount Zion, promised in Mic 4:7, is still further defined as effected through the medium of the Davidico-Messianic dominion. Mic 4:8. "And thou flock-tower, hill of the daughter Zion, to thee will the former dominion reach and come, the reign over the daughter Jerusalem." This announcement is attached primarily to Mic 4:6 and Mic 4:7. As the remnant of Israel gathered together out of the dispersion will become a strong nation, so shall the reign of the daughter Zion be also restored. The address to the flock-tower, the hill of the daughter Zion, shows that these two notions express the same thing, looked at from two sides, or with two different bearings, so that the flock-tower is more precisely defined as the "hill of the daughter Zion." Now, as the daughter Zion is the city of Zion personified as a virgin, the hill of the daughter Zion might be understood as denoting the hill upon which the city stood, i.e., Mount Zion. But this is precluded by Isa 32:14, where hill and watch-tower (‛ōphel vâbhachan) are mentioned in parallelism with the palace ('armōn), as places or buildings which are to serve as dens for ever. From this it is obvious that ‛ōphel was a place either at the side or at the top of Zion. If we compare with this Ch2 27:3 and Ch2 33:14, according to which Jotham built much against the wall of the Ophel (hâ‛ōphel), and Manasseh encircled the Ophel with a wall, and made it very high, Ophel must have been a hill, possibly a bastion, on the south-eastern border of Zion, the fortification of which was of great importance as a defence to the city of Zion against hostile attacks.

(Note: The opinion that Ophel is the whole of the southern steep rocky promontory of Moriah, from the southern end of the temple ground to its extreme point (Robinson, Schultz, Williams), viz., the Ophla or Ophlas of Josephus, as Arnold (Herzog's Cycl.) and Winer (Bibl. R.W.) suppose, would be in perfect harmony with this. At the same time, all that can be inferred with any certainty from the passages from Josephus which as cited in support of it (viz., Wars of the Jews, v. 6, 1; cf. vi. 6, 3 and v. 4, 2) is, that the place called Ophla was in the neighbourhood of the valley of Kidron and of the temple mountain. The question then arises, whether the Ophla of Josephus is identical with the Ophel of the Old Testament, since Josephus does not mention the Ophel in his list of the hills of Jerusalem, but simply mentions Ophla as a special locality (see Reland, Pal. p. 855). And lastly, the situation of the Ophel, upon which the Nethinim dwelt (Neh 3:26), is still a matter of dispute, Bertheau supposing it to be the habitable space to the east of the eastern side of the temple area.)

Consequently migdal-‛ēder cannot be the flock-tower in the neighbourhood of Bethlehem, which is mentioned in Gen 35:21, but can only be a (or rather the) tower of the Davidic palace, or royal castle upon Zion, namely the town mentioned in Neh 3:25, which stood out against the upper king's house, by the court of the prison (cf. Neh 3:26). For the prison, which also belonged to the king's house, according to Jer 32:2, formed a portion of the royal castle, according to the custom of the East. And that it had a lofty tower, is evident from Sol 4:4 : "Thy neck is like David's tower, built for an armoury: a thousand shields hang thereon, all heroes' weapons;" according to which the tower of the royal castle was ornamented with the weapons or shields of David's heroes (Ch1 12:1). And the tower of the king's castle was so far specially adapted to represent the sovereignty of David, "that by its exaltation above Zion and Jerusalem, by the fact that it ruled the whole city, it symbolized the Davidic family, and its rule over the city and all Israel" (Caspari). This tower, which is most likely the one called bachan (the watch-tower) in Isaiah (l.c.), is called by Micah the flock-tower, probably as a play upon the flock-tower by which the patriarch Jacob once pitched his tent, because David, the ancestor of the divinely-chosen royal house, had been called from being the shepherd of a flock to be the shepherd of the nation of Israel, the flock of Jehovah (Jer 13:17; cf. Sa2 7:8; Psa 78:70). This epithet was a very natural one for the prophet to employ, as he not only describes the Messiah as a shepherd in Mic 5:3, but also represents Israel as the sheep of Jehovah's inheritance in Mic 7:14, and the flock-tower is the place where the shepherd takes up his position to see whether any danger threatens his flock (cf. Ch2 26:10; Ch2 27:4). עדיך תאהת, "unto thee shall it come."

(Note: Luther's rendering, "thy golden rose will come," arose from his confounding עדיך (from עד, unto) with עדיך, thine ornament.)

עדיך affirms more than אליך, to thee: expressing the conquest of every obstacle that blocks up the way to the goal. תּאהת is separated from what follows, and exhibited as independent not only by the athnach, but also by the change of tense occurring in בּאה: "to thee will it come," sc. what the prophet has in his mind and mentions in the next clause, but brings into special prominence in וּבאה. הם הראשׁנה, the former (first) reign, is the splendid rule of David and Solomon. This predicate presupposes that the sovereignty has departed from Zion, i.e., has been withdrawn from the Davidic family, and points back to the destruction of Jerusalem predicted in Mic 3:12. This sovereignty is still more precisely defined as kingship over the daughter of Jerusalem (ל before בת is a periphrasis of the gen. obj.). Jerusalem, the capital of the kingdom, represents as the object sovereignty over the whole kingdom. This is to be restored to the hill of Zion, i.e., to the royal castle upon the top of it.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
O tower - One tower put for the whole city Jerusalem. The strong - hold - Ophel, a strong fort, is likewise put for the whole city. The first dominion - The former dominion; the government (after seventy years captivity) shall return to the former royal family, and continue in it 'till Shiloh come. This, in the type was fulfilled, under Zerubbabel and his successors; but the whole antitype concerns the Messiah's kingdom.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
O tower of the flock - I think the temple is meant, or Jerusalem; the place where the flock, the whole congregation of the people assembled to worship God. Newcome retains the Hebrew word עדר eder, a tower in or near Beth-lehem, Gen 35:21 or, as some think, a tower near the sheep-gate in Jerusalem, I believe Jerusalem, or the temple, or both, are meant; for these were considered the stronghold of the daughter-of Zion, the fortress of the Jewish people. Even the first dominion - What was this? The Divine theocracy under Jesus Christ; this former, this first dominion, was to be restored. Hence the angel called him Immanuel, God with us, ruling among us.

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²⁶ Moreover the Nethinims [05411] dwelt [03427] in Ophel [06077], unto the place over against the water [04325] gate [08179] toward the east [04217], and the tower [04026] that lieth out [03318].
²⁷ After [0310] them the Tekoites [08621] repaired [02388] another [08145] piece [04060], over against the great [01419] tower [04026] that lieth out [03318], even unto the wall [02346] of Ophel [06077].

¹⁴ Now after this [0310] he built [01129] a wall [02346] without [02435] the city [05892] of David [01732], on the west side [04628] of Gihon [01521], in the valley [05158], even to the entering in [0935] at the fish [01709] gate [08179], and compassed [05437] about Ophel [06077], and raised it up [01361] a very great height [03966], and put [07760] captains [08269] of war [02428] in all the fenced [01219] cities [05892] of Judah [03063].

³ He built [01129] the high [05945] gate [08179] of the house [01004] of the LORD [03068], and on the wall [02346] of Ophel [06077] he built [01129] much [07230].

²¹ And Israel [03478] journeyed [05265], and spread [05186] his tent [0168] beyond [01973] the tower [04026] of Edar [04029].

² But thou, Bethlehem [01035] Ephratah [0672], though thou be little [06810] among the thousands [0505] of Judah [03063], yet out of thee shall he come forth [03318] unto me that is to be ruler [04910] in Israel [03478]; whose goings forth [04163] have been from of old [06924], from everlasting [03117] [05769].

¹⁷ At that time [06256] they shall call [07121] Jerusalem [03389] the throne [03678] of the LORD [03068]; and all the nations [01471] shall be gathered [06960] unto it, to the name [08034] of the LORD [03068], to Jerusalem [03389]: neither shall they walk [03212] any more after [0310] the imagination [08307] of their evil [07451] heart [03820].

⁴ Thy neck [06677] is like the tower [04026] of David [01732] builded [01129] for an armoury [08530], whereon there hang [08518] a thousand [0505] bucklers [04043], all shields [07982] of mighty men [01368].

⁶ In that day [03117], saith [05002] the LORD [03068], will I assemble [0622] her that halteth [06760], and I will gather [06908] her that is driven out [05080], and her that I have afflicted [07489];

¹⁰ Blessed [2127] be the kingdom [932] of our [2257] father [3962] David [1138], that cometh [2064] in [1722] the name [3686] of the Lord [2962]: Hosanna [5614] in [1722] the highest [5310].

⁶ And [2532] hath made [4160] us [2248] kings [935] and [2532] priests [2409] unto God [2316] and [2532] his [846] Father [3962]; to him [846] be glory [1391] and [2532] dominion [2904] for [1519] ever [165] and ever [165]. Amen [281].

³² He [3778] shall be [2071] great [3173], and [2532] shall be called [2564] the Son [5207] of the Highest [5310]: and [2532] the Lord [2962] God [2316] shall give [1325] unto him [846] the throne [2362] of his [846] father [3962] David [1138]:
³³ And [2532] he shall reign [936] over [1909] the house [3624] of Jacob [2384] for [1519] ever [165]; and [2532] of his [846] kingdom [932] there shall be [2071] no [3756] end [5056].

¹⁰ The name [08034] of the LORD [03068] is a strong [05797] tower [04026]: the righteous [06662] runneth [07323] into it, and is safe [07682].

³¹ Then I brought up [05927] the princes [08269] of Judah [03063] upon the wall [02346], and appointed [05975] two [08147] great [01419] companies of them that gave thanks [08426], whereof one went [08418] on the right hand [03225] upon the wall [02346] toward the dung [0830] gate [08179]:
³² And after [0310] them went [03212] Hoshaiah [01955], and half [02677] of the princes [08269] of Judah [03063],
³³ And Azariah [05838], Ezra [05830], and Meshullam [04918],
³⁴ Judah [03063], and Benjamin [01144], and Shemaiah [08098], and Jeremiah [03414],
³⁵ And certain of the priests [03548]' sons [01121] with trumpets [02689]; namely, Zechariah [02148] the son [01121] of Jonathan [03129], the son [01121] of Shemaiah [08098], the son [01121] of Mattaniah [04983], the son [01121] of Michaiah [04320], the son [01121] of Zaccur [02139], the son [01121] of Asaph [0623]:
³⁶ And his brethren [0251], Shemaiah [08098], and Azarael [05832], Milalai [04450], Gilalai [01562], Maai [04597], Nethaneel [05417], and Judah [03063], Hanani [02607], with the musical [07892] instruments [03627] of David [01732] the man [0376] of God [0430], and Ezra [05830] the scribe [05608] before [06440] them.
³⁷ And at the fountain [05869] gate [08179], which was over against them, they went up [05927] by the stairs [04609] of the city [05892] of David [01732], at the going up [04608] of the wall [02346], above the house [01004] of David [01732], even unto the water [04325] gate [08179] eastward [04217].
³⁸ And the other [08145] company of them that gave thanks [08426] went [01980] over against [04136] them, and I after [0310] them, and the half [02677] of the people [05971] upon the wall [02346], from beyond the tower [04026] of the furnaces [08574] even unto the broad [07342] wall [02346];
³⁹ And from above the gate [08179] of Ephraim [0669], and above the old [03465] gate [08179], and above the fish [01709] gate [08179], and the tower [04026] of Hananeel [02606], and the tower [04026] of Meah [03968], even unto the sheep [06629] gate [08179]: and they stood still [05975] in the prison [04307] gate [08179].
⁴⁰ So stood [05975] the two [08147] companies of them that gave thanks [08426] in the house [01004] of God [0430], and I, and the half [02677] of the rulers [05461] with me:

³ He built [01129] the high [05945] gate [08179] of the house [01004] of the LORD [03068], and on the wall [02346] of Ophel [06077] he built [01129] much [07230].

²⁸ From above the horse [05483] gate [08179] repaired [02388] the priests [03548], every one [0376] over against [05048] his house [01004].

²¹ But the Nethinims [05411] dwelt [03427] in Ophel [06077]: and Ziha [06727] and Gispa [01658] were over the Nethinims [05411].

²⁶ Moreover the Nethinims [05411] dwelt [03427] in Ophel [06077], unto the place over against the water [04325] gate [08179] toward the east [04217], and the tower [04026] that lieth out [03318].

²¹ And Israel [03478] journeyed [05265], and spread [05186] his tent [0168] beyond [01973] the tower [04026] of Edar [04029].

¹² Therefore shall Zion [06726] for your sake [01558] be plowed [02790] as a field [07704], and Jerusalem [03389] shall become heaps [05856], and the mountain [02022] of the house [01004] as the high places [01116] of the forest [03293].

⁴ Moreover he built [01129] cities [05892] in the mountains [02022] of Judah [03063], and in the forests [02793] he built [01129] castles [01003] and towers [04026].

¹⁰ Also he built [01129] towers [04026] in the desert [04057], and digged [02672] many [07227] wells [0953]: for he had much [07227] cattle [04735], both in the low country [08219], and in the plains [04334]: husbandmen [0406] also, and vine dressers [03755] in the mountains [02022], and in Carmel [03760]: for he loved [0157] husbandry [0127].

¹⁴ Feed [07462] thy people [05971] with thy rod [07626], the flock [06629] of thine heritage [05159], which dwell [07931] solitarily [0910] in the wood [03293], in the midst [08432] of Carmel [03760]: let them feed [07462] in Bashan [01316] and Gilead [01568], as in the days [03117] of old [05769].

³ Therefore will he give them up [05414], until the time [06256] that she which travaileth [03205] hath brought forth [03205]: then the remnant [03499] of his brethren [0251] shall return [07725] unto the children [01121] of Israel [03478].

⁷⁰ He chose [0977] David [01732] also his servant [05650], and took [03947] him from the sheepfolds [04356] [06629]:

⁸ Now therefore so shalt thou say [0559] unto my servant [05650] David [01732], Thus saith [0559] the LORD [03068] of hosts [06635], I took [03947] thee from the sheepcote [05116], from following [0310] the sheep [06629], to be ruler [05057] over my people [05971], over Israel [03478]:

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].

¹ Now these are they that came [0935] to David [01732] to Ziklag [06860], while he yet kept himself close [06113] because [06440] of Saul [07586] the son [01121] of Kish [07027]: and they were among the mighty men [01368], helpers [05826] of the war [04421].

² For then the king [04428] of Babylon's [0894] army [02428] besieged [06696] Jerusalem [03389]: and Jeremiah [03414] the prophet [05030] was shut up [03607] in the court [02691] of the prison [04307], which was in the king [04428] of Judah's [03063] house [01004].

²⁶ Moreover the Nethinims [05411] dwelt [03427] in Ophel [06077], unto the place over against the water [04325] gate [08179] toward the east [04217], and the tower [04026] that lieth out [03318].

²⁵ Palal [06420] the son [01121] of Uzai [0186], over against the turning [04740] of the wall, and the tower [04026] which lieth out [03318] from the king's [04428] high [05945] house [01004], that was by the court [02691] of the prison [04307]. After [0310] him Pedaiah [06305] the son [01121] of Parosh [06551].

²¹ And Israel [03478] journeyed [05265], and spread [05186] his tent [0168] beyond [01973] the tower [04026] of Edar [04029].

²⁶ Moreover the Nethinims [05411] dwelt [03427] in Ophel [06077], unto the place over against the water [04325] gate [08179] toward the east [04217], and the tower [04026] that lieth out [03318].

³ He built [01129] the high [05945] gate [08179] of the house [01004] of the LORD [03068], and on the wall [02346] of Ophel [06077] he built [01129] much [07230].

¹⁴ Because the palaces [0759] shall be forsaken [05203]; the multitude [01995] of the city [05892] shall be left [05800]; the forts [06076] and towers [0975] shall be for dens [04631] for [05704] ever [05769], a joy [04885] of wild asses [06501], a pasture [04829] of flocks [05739];

⁷ And I will make [07760] her that halted [06760] a remnant [07611], and her that was cast far off [01972] a strong [06099] nation [01471]: and the LORD [03068] shall reign [04427] over them in mount [02022] Zion [06726] from henceforth, even for [05704] ever [05769].

⁸ And thou, O tower [04026] of the flock [05739] [04029], the strong hold [06076] of the daughter [01323] of Zion [06726], unto thee shall it come [0857], even the first [07223] dominion [04475]; the kingdom [04467] shall come [0935] to the daughter [01323] of Jerusalem [03389].

²¹ And Israel [03478] journeyed [05265], and spread [05186] his tent [0168] beyond [01973] the tower [04026] of Edar [04029].