Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Micah 2:6 - Strong Concordance

Verse	Translation	Text
Mic 2:6	Strong Concordance	Prophesy [05197] ye not, say they to them that prophesy [05197]: they shall not prophesy [05197] to them, that they shall not take [05253] shame [03639].
	King James	Prophesy ye not, say they to them that prophesy: they shall not prophesy to them, that they shall not take shame.

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Prophesy ye not, say they--namely, the Israelites say to the true prophets, when announcing unwelcome truths. Therefore God judicially abandons them to their own ways: "The prophets, by whose ministry they might have been saved from shame (ignominious captivity), shall not (that is, no longer) prophesy to them" (Isa 30:10; Amo 2:12; Amo 7:16). MAURER translates the latter clause, "they shall not prophesy of such things" (as in Mic 2:3-5, these being rebellious Israel's words); "let them not prophesy"; "they never cease from insult" (from prophesying insults to us). English Version is supported by the parallelism: wherein the similarity of sound and word implies how exactly God makes their punishment answer to their sin, and takes them at their own word. "Prophesy," literally, "drop" (Deu 32:2; Eze 21:2).

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

Prophesy ye not, say they--namely, the Israelites say to the true prophets, when announcing unwelcome truths. Therefore God judicially abandons them to their own ways: "The prophets, by whose ministry they might have been saved from shame (ignominious captivity), shall not (that is, no longer) prophesy to them" (Isa 30:10; Amo 2:12; Amo 7:16). MAURER translates the latter clause, "they shall not prophesy of such things" (as in Mic 2:3-5, these being rebellious Israel's words); "let them not prophesy"; "they never cease from insult" (from prophesying insults to us). English Version is supported by the parallelism: wherein the similarity of sound and word implies how exactly God makes their punishment answer to their sin, and takes them at their own word. "Prophesy," literally, "drop" (Deu 32:2; Eze 21:2).

Notes on the Bible, by Albert Barnes, [1834]
Prophesy ye not, say they to them that prophesy; they shall not prophesy to them, that they shall not take shame - The words are very emphatic in Hebrew, from their briefness, "Prophesy not; they shall indeed prophesy; they shall not prophesy to these; shame shall not depart." The people, the false prophets, the politicians, forbade God and Micah to prophesy; "Prophesy not." God, by Micah recites their prohibition to themselves, and forewarns them of the consequences. Prophesy ye not - , literally drop not. Amaziah and the God-opposing party had already given an ungodly meaning to the word . "Drop not," "distill not," thus unceasingly, these same words, ever warning, ever telling of "lamentation and mourning and woe Eze 2:10; prophesying not good concerning us, but evil" Kg1 22:18. So their descendants commanded the Apostles Act 4:18; Act 5:40 not to speak at all or to teach in the Name of Jesus Act 5:28. Did we not straitly command you, that ye should not teach in this Name? Act 6:13. This man ceaseth not to speak blasphemous words against this holy place and the law. God answers; They shall certainly prophesy. The Hebrew word is emphatic. The prophets had their commission from God, and Him they must obey, whether Israel Eze 2:5, Eze 2:7 would hear or whether they would forbear. So must Micah and Isaiah Isa 28:9-14, Isa 28:22 now, or Jeremiah Jer 1:7, Jer 1:17; Jer 26:10-15, Ezekiel, and the rest afterward. "They shall not prophesy to these." He does not say only, "They shall not prophesy to them," but, to these; that is, they shall prophesy to others who would receive their words: God's word would not be stayed; they who would hearken shall never be deprived of their portion; but to these who despise, "they shall not prophesy." It shall be all one, as though they did not prophesy; the soft rain shall not bedew them. The barn-floor shall be dry, while the fleece is moist Jdg 6:37. So God says by Isaiah; "I will also command the clouds that they rain no rain upon it" Isa 5:6. The dew of God's word shall be transferred to others. But so shame (literally shames manifold shame,) shall not depart, but shall rest upon them forever. God would have turned away the shame from them; but they, despising His warnings, drew it to themselves. It was the natural fruit of their doings; it was in its natural home with them. God spoke to them, that they might be freed from it. They silenced His prophets; deafened themselves to His words; so it departed not. So our Lord says Joh 9:41, Now ye say, we see; therefore your sin remaineth; and John the Immerser Joh 3:36, The wrath of God abideth on him. It hath not now first to come. It is not some new thing to be avoided, turned aside. The sinner has but to remain as he is; the shame encompasseth him already; and only departeth not. The wrath of God is already upon him, and abideth on him.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
As such a prophecy as this met with violent contradiction, not only from the corrupt great men, but also from the false prophets who flattered the people, Micah indicates it by showing that the people are abusing the long-suffering and mercy of the Lord; and that, by robbing the peaceable poor, the widows, and the orphans, they are bringing about the punishment of banishment out of the land. Mic 2:6. "Drip not (prophesy not), they drip: if they drip not this, the shame will not depart. Mic 2:7. Thou, called house of Jacob, is the patience of Jehovah short, then? or is this His doing? Are not my words good to him that walketh uprightly?" הטּיף, to drip, to cause words to flow, used of prophesying, as in Amo 7:16. The speakers in Mic 2:6 are not the Jews generally, or the rich oppressors who have just been punished and threatened. The word yattı̄phū does not agree with this, since it does not mean to chatter, but to prophesy, as Mic 2:11 and also the primary passage Deu 32:2 show. But Micah could not call the rich men's speaking prophesying. It is rather false prophets who are speaking, - namely, those who in the word 'al-tattı̄phū (prophesy not) would prohibit the true prophets from predicting the judgments of the Lord. The second hemistich is rendered by most of the modern commentators, "they are not to chatter (preach) of such things; the reproaches cease not," or "there is no end to reproaching" (Ewald, Hitzig, Maurer, and Caspari). But this is open to the following objections: (1) That הטּיף ל in Mic 2:11 means to prophesy to a person (not concerning or of anything); (2) that sūg or nâsag means to depart, not to cease; (3) that even the thought, "the reproaches to not cease," is apparently unsuitable, since Micah could not well call a prohibition against prophesying an incessant reproach; and to this we may add, (4) the grammatical harshness of taking לא יטּיפוּ as an imperative, and the following לא יסּג as an indicative (a simple declaration). Still less can the rendering, "they (the true prophets) will not chatter about this, yet the reproach will not depart" (Ros., Rckert), be vindicated, as such an antithesis as this would necessarily be indicated by a particle. The only course that remains, therefore, is that adopted by C. B. Michaelis and Hengstenberg, viz., to take the words as conditional: if they (the true prophets) do not prophesy to these (the unrighteous rich in Mic 2:1, Mic 2:2 : Hengstenberg), or on account of these things (Michaelis), the shame will not depart, i.e., shameful destruction will burst incessantly upon them. On the absence of the conditional אם, see Ewald, p. 357, b. Such addresses as these do not please the corrupt great men; but they imagine that such threats are irreconcilable with the goodness of Jehovah. This is the connection of Mic 2:7, in which the prophet meets the reproach cast upon his threatening words with the remark, that God is not wrathful, and has no love for punishing, but that He is stirred up to wrath by the sins of the nation, and obliged to punish. האמוּר is not an exclamation, "O, what is said! = O for such talk as this!" (Ewald, Umbreit, Caspari); for it cannot be shown that the participle is ever used in this way, and it cannot be supported from הפכּכם in Isa 29:16, especially as here a second vocative would follow. Nor is it a question: Num dicendum? Dare one say this?" (Hitzig). For although he might be an interrogative particle (cf. Eze 28:9), the passive participle cannot express the idea of daring, in support of which Hitzig is quite wrong in appealing to Lev 11:47 and Psalm 22:32. האמוּר is not doubt a vocative, but it is to be taken in connection with bēth-Ya‛aqōb: thou who art called house of Jacob. There is very little force in the objection, that this would have required האמוּר לך ב י, since אמר, when used in the sense of being called or being named, is always construed with ל of the person bearing the name. The part. pal of 'âmar only occurs here; and although the niphal, when used in this sense, is generally construed with ל, the same rule may apply to אמר as to קרא in the sense of naming, - namely, that in the passive construction the ל may either be inserted or omitted (cf. Isa 56:7; Isa 54:5; Deu 3:13), and האמוּר may just as well be used in the sense of dicta (domus) as הנּקראים in Isa 48:1 in the sense of vocati = qui appellantur. The whole nation is addressed, although the address points especially to the unrighteous great men. Is Jehovah indeed wrathful? i.e., has He not patience, does He not exercise long-suffering? Qātsar rūăch must not be explained according to Exo 6:9, but according to Pro 14:27. Or are these ('ēlleh, the punishments threatened) His deeds? i.e., is He accustomed, or does He only like to punish? The answer to these questions, or speaking more correctly, their refutation, follows in the next question, which is introduced with the assuring הלוא, and in which Jehovah speaks: My words deal kindly with him that walks uprightly. The Lord not only makes promises to the upright, but He also grants His blessing. The words of the Lord contain their fulfilment within themselves. In היּשׁר הולך, it is for the sake of emphasis that yâshâr stands first, and the article properly belongs to hōlēkh; but it is placed before yshr to bind together the two words into one idea. The reason why the Lord threatens by His prophets is therefore to be found in the unrighteousness of the people.

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

As such a prophecy as this met with violent contradiction, not only from the corrupt great men, but also from the false prophets who flattered the people, Micah indicates it by showing that the people are abusing the long-suffering and mercy of the Lord; and that, by robbing the peaceable poor, the widows, and the orphans, they are bringing about the punishment of banishment out of the land. Mic 2:6. "Drip not (prophesy not), they drip: if they drip not this, the shame will not depart. Mic 2:7. Thou, called house of Jacob, is the patience of Jehovah short, then? or is this His doing? Are not my words good to him that walketh uprightly?" הטּיף, to drip, to cause words to flow, used of prophesying, as in Amo 7:16. The speakers in Mic 2:6 are not the Jews generally, or the rich oppressors who have just been punished and threatened. The word yattı̄phū does not agree with this, since it does not mean to chatter, but to prophesy, as Mic 2:11 and also the primary passage Deu 32:2 show. But Micah could not call the rich men's speaking prophesying. It is rather false prophets who are speaking, - namely, those who in the word 'al-tattı̄phū (prophesy not) would prohibit the true prophets from predicting the judgments of the Lord. The second hemistich is rendered by most of the modern commentators, "they are not to chatter (preach) of such things; the reproaches cease not," or "there is no end to reproaching" (Ewald, Hitzig, Maurer, and Caspari). But this is open to the following objections: (1) That הטּיף ל in Mic 2:11 means to prophesy to a person (not concerning or of anything); (2) that sūg or nâsag means to depart, not to cease; (3) that even the thought, "the reproaches to not cease," is apparently unsuitable, since Micah could not well call a prohibition against prophesying an incessant reproach; and to this we may add, (4) the grammatical harshness of taking לא יטּיפוּ as an imperative, and the following לא יסּג as an indicative (a simple declaration). Still less can the rendering, "they (the true prophets) will not chatter about this, yet the reproach will not depart" (Ros., Rckert), be vindicated, as such an antithesis as this would necessarily be indicated by a particle. The only course that remains, therefore, is that adopted by C. B. Michaelis and Hengstenberg, viz., to take the words as conditional: if they (the true prophets) do not prophesy to these (the unrighteous rich in Mic 2:1, Mic 2:2 : Hengstenberg), or on account of these things (Michaelis), the shame will not depart, i.e., shameful destruction will burst incessantly upon them. On the absence of the conditional אם, see Ewald, p. 357, b. Such addresses as these do not please the corrupt great men; but they imagine that such threats are irreconcilable with the goodness of Jehovah. This is the connection of Mic 2:7, in which the prophet meets the reproach cast upon his threatening words with the remark, that God is not wrathful, and has no love for punishing, but that He is stirred up to wrath by the sins of the nation, and obliged to punish. האמוּר is not an exclamation, "O, what is said! = O for such talk as this!" (Ewald, Umbreit, Caspari); for it cannot be shown that the participle is ever used in this way, and it cannot be supported from הפכּכם in Isa 29:16, especially as here a second vocative would follow. Nor is it a question: Num dicendum? Dare one say this?" (Hitzig). For although he might be an interrogative particle (cf. Eze 28:9), the passive participle cannot express the idea of daring, in support of which Hitzig is quite wrong in appealing to Lev 11:47 and Psalm 22:32. האמוּר is not doubt a vocative, but it is to be taken in connection with bēth-Ya‛aqōb: thou who art called house of Jacob. There is very little force in the objection, that this would have required האמוּר לך ב י, since אמר, when used in the sense of being called or being named, is always construed with ל of the person bearing the name. The part. pal of 'âmar only occurs here; and although the niphal, when used in this sense, is generally construed with ל, the same rule may apply to אמר as to קרא in the sense of naming, - namely, that in the passive construction the ל may either be inserted or omitted (cf. Isa 56:7; Isa 54:5; Deu 3:13), and האמוּר may just as well be used in the sense of dicta (domus) as הנּקראים in Isa 48:1 in the sense of vocati = qui appellantur. The whole nation is addressed, although the address points especially to the unrighteous great men. Is Jehovah indeed wrathful? i.e., has He not patience, does He not exercise long-suffering? Qātsar rūăch must not be explained according to Exo 6:9, but according to Pro 14:27. Or are these ('ēlleh, the punishments threatened) His deeds? i.e., is He accustomed, or does He only like to punish? The answer to these questions, or speaking more correctly, their refutation, follows in the next question, which is introduced with the assuring הלוא, and in which Jehovah speaks: My words deal kindly with him that walks uprightly. The Lord not only makes promises to the upright, but He also grants His blessing. The words of the Lord contain their fulfilment within themselves. In היּשׁר הולך, it is for the sake of emphasis that yâshâr stands first, and the article properly belongs to hōlēkh; but it is placed before yshr to bind together the two words into one idea. The reason why the Lord threatens by His prophets is therefore to be found in the unrighteousness of the people.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
They shall not prophesy - So God doth in his displeasure grant their desire. Take shame - That will not take shame to themselves.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Prophesy ye not - Do not predict any more evils - we have as many as we can bear. We are utterly ruined - shame and confusion cover our faces. The original is singular, and expressive of sorrow and sobbing. Literally, "Do not cause it to rain; they will cause it to rain; they cannot make it rain sooner than this; confusion shall not depart from us." To rain, often means to preach, to prephesy; Eze 20:46, Eze 21:2; Amo 7:16; Deu 32:2; Job 29:22; Pro 5:3, etc. The last line Bp. Newcome translates, "For he shall not remove from himself reproaches;" and paraphrases, "The true prophet will subject himself to public disgrace by exercising his office."

Top

² Son [01121] of man [0120], set [07760] thy face [06440] toward Jerusalem [03389], and drop [05197] thy word toward the holy places [04720], and prophesy [05012] against the land [0127] of Israel [03478],

² My doctrine [03948] shall drop [06201] as the rain [04306], my speech [0565] shall distil [05140] as the dew [02919], as the small rain [08164] upon the tender herb [01877], and as the showers [07241] upon the grass [06212]:

³ Therefore thus saith [0559] the LORD [03068]; Behold, against this family [04940] do I devise [02803] an evil [07451], from which ye shall not remove [04185] your necks [06677]; neither shall ye go [03212] haughtily [07317]: for this time [06256] is evil [07451].
⁴ 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].
⁵ Therefore thou shalt have none that shall cast [07993] a cord [02256] by lot [01486] in the congregation [06951] of the LORD [03068].

¹⁶ Now therefore hear [08085] thou the word [01697] of the LORD [03068]: Thou sayest [0559], Prophesy [05012] not against Israel [03478], and drop [05197] not thy word against the house [01004] of Isaac [03446].

¹² But ye gave the Nazarites [05139] wine [03196] to drink [08248]; and commanded [06680] the prophets [05030], saying [0559], Prophesy [05012] not.

¹⁰ Which say [0559] to the seers [07200], See [07200] not; and to the prophets [02374], Prophesy [02372] not unto us right things [05229], speak [01696] unto us smooth things [02513], prophesy [02372] deceits [04123]:

³⁶ He that believeth [4100] on [1519] the Son [5207] hath [2192] everlasting [166] life [2222]: and [1161] he that believeth not [544] the Son [5207] shall [3700] not [3756] see [3700] life [2222]; but [235] the wrath [3709] of God [2316] abideth [3306] on [1909] him [846].

⁴¹ Jesus [2424] said [2036] unto them [846], If [1487] ye were [2258] blind [5185], ye should [302] have [2192] no [3756] sin [266]: but [1161] now [3568] ye say [3004], [3754] We see [991]; therefore [3767] your [5216] sin [266] remaineth [3306].

⁶ And I will lay [07896] it waste [01326]: it shall not be pruned [02168], nor digged [05737]; but there shall come up [05927] briers [08068] and thorns [07898]: I will also command [06680] the clouds [05645] that they rain [04305] no rain [04306] upon it.

³⁷ Behold, I will put [03322] a fleece [01492] of wool [06785] in the floor [01637]; and if the dew [02919] be on the fleece [01492] only, and it be dry [02721] upon all the earth [0776] beside, then shall I know [03045] that thou wilt save [03467] Israel [03478] by mine hand [03027], as thou hast said [01696].

¹⁰ When the princes [08269] of Judah [03063] heard [08085] these things [01697], then they came up [05927] from the king's [04428] house [01004] unto the house [01004] of the LORD [03068], and sat down [03427] in the entry [06607] of the new [02319] gate [08179] of the LORD'S [03068] house.
¹¹ Then spake [0559] the priests [03548] and the prophets [05030] unto the princes [08269] and to all the people [05971], saying [0559], This man [0376] is worthy [04941] to die [04194]; for he hath prophesied [05012] against this city [05892], as ye have heard [08085] with your ears [0241].
¹² Then spake [0559] Jeremiah [03414] unto all the princes [08269] and to all the people [05971], saying [0559], The LORD [03068] sent [07971] me to prophesy [05012] against this house [01004] and against this city [05892] all the words [01697] that ye have heard [08085].
¹³ Therefore now amend [03190] your ways [01870] and your doings [04611], and obey [08085] the voice [06963] of the LORD [03068] your God [0430]; and the LORD [03068] will repent [05162] him of the evil [07451] that he hath pronounced [01696] against you.
¹⁴ As for me, behold, I am in your hand [03027]: do [06213] with me as seemeth [05869] good [02896] and meet [03477] unto you.
¹⁵ But know [03045] ye for certain [03045], that if ye put me to death [04191], ye shall surely bring [05414] innocent [05355] blood [01818] upon yourselves, and upon this city [05892], and upon the inhabitants [03427] thereof: for of a truth [0571] the LORD [03068] hath sent [07971] me unto you to speak [01696] all these words [01697] in your ears [0241].

¹⁷ Thou therefore gird up [0247] thy loins [04975], and arise [06965], and speak [01696] unto them all that I command [06680] thee: be not dismayed [02865] at their faces [06440], lest I confound [02865] thee before [06440] them.

⁷ But the LORD [03068] said [0559] unto me, Say [0559] not, I am a child [05288]: for thou shalt go [03212] to all that I shall send [07971] thee, and whatsoever I command [06680] thee thou shalt speak [01696].

²² Now therefore be ye not mockers [03887], lest your bands [04147] be made strong [02388]: for I have heard [08085] from the Lord [0136] GOD [03069] of hosts [06635] a consumption [03617], even determined [02782] upon the whole earth [0776].

⁹ Whom shall he teach [03384] knowledge [01844]? and whom shall he make to understand [0995] doctrine [08052]? them that are weaned [01580] from the milk [02461], and drawn [06267] from the breasts [07699].
¹⁰ For precept [06673] must be upon precept [06673], precept [06673] upon precept [06673]; line [06957] upon line [06957], line [06957] upon line [06957]; here a little [02191], and there a little [02191]:
¹¹ For with stammering [03934] lips [08193] and another [0312] tongue [03956] will he speak [01696] to this people [05971].
¹² To whom he said [0559], This is the rest [04496] wherewith ye may cause the weary [05889] to rest [05117]; and this is the refreshing [04774]: yet they would [014] not hear [08085].
¹³ But the word [01697] of the LORD [03068] was unto them precept [06673] upon precept [06673], precept [06673] upon precept [06673]; line [06957] upon line [06957], line [06957] upon line [06957]; here a little [02191], and there a little [02191]; that they might go [03212], and fall [03782] backward [0268], and be broken [07665], and snared [03369], and taken [03920].
¹⁴ Wherefore hear [08085] the word [01697] of the LORD [03068], ye scornful [03944] men [0582], that rule [04910] this people [05971] which is in Jerusalem [03389].

⁷ And thou shalt speak [01696] my words [01697] unto them, whether they will hear [08085], or whether they will forbear [02308]: for they are most rebellious [04805].

⁵ And they, whether they will hear [08085], or whether they will forbear [02308], (for they are a rebellious [04805] house [01004],) yet shall know [03045] that there hath been a prophet [05030] among [08432] them.

¹³ And [5037] set up [2476] false [5571] witnesses [3144], which said [3004], This [5127] man [444] ceaseth [3973] not [3756] to speak [2980] blasphemous [989] words [4487] against [2596] this [3778] holy [40] place [5117], and [2532] the law [3551]:

²⁸ Saying [3004], Did [3853] not [3756] we straitly [3852] command [3853] you [5213] that ye should [1321] not [3361] teach [1321] in [1909] this [5129] name [3686]? and [2532], behold [2400], ye have filled [4137] Jerusalem [2419] with your [5216] doctrine [1322], and [2532] intend [1014] to bring [1863] this [5127] man's [444] blood [129] upon [1909] us [2248].

⁴⁰ And [1161] to him [846] they agreed [3982]: and [2532] when they had called [4341] the apostles [652], and beaten [1194] them, they commanded [3853] that they should [2980] not [3361] speak [2980] in [1909] the name [3686] of Jesus [2424], and [2532] let [630] them [846] go [630].

¹⁸ And [2532] they called [2564] them [846], and commanded [3853] them [846] not [3361] to speak [5350] at all [2527] nor [3366] teach [1321] in [1909] the name [3686] of Jesus [2424].

¹⁸ And the king [04428] of Israel [03478] said [0559] unto Jehoshaphat [03092], Did I not tell [0559] thee that he would prophesy [05012] no good [02896] concerning me, but evil [07451]?

¹⁰ And he spread [06566] it before [06440] me; and it was written [03789] within [06440] and without [0268]: and there was written [03789] therein lamentations [07015], and mourning [01899], and woe [01958].

²⁷ The fear [03374] of the LORD [03068] is a fountain [04726] of life [02416], to depart [05493] from the snares [04170] of death [04194].

⁹ And Moses [04872] spake [01696] so unto the children [01121] of Israel [03478]: but they hearkened [08085] not unto Moses [04872] for anguish [07115] of spirit [07307], and for cruel [07186] bondage [05656].

¹ Hear [08085] ye this, O house [01004] of Jacob [03290], which are called [07121] by the name [08034] of Israel [03478], and are come forth [03318] out of the waters [04325] of Judah [03063], which swear [07650] by the name [08034] of the LORD [03068], and make mention [02142] of the God [0430] of Israel [03478], but not in truth [0571], nor in righteousness [06666].

¹³ And the rest [03499] of Gilead [01568], and all Bashan [01316], being the kingdom [04467] of Og [05747], gave [05414] I unto the half [02677] tribe [07626] of Manasseh [04519]; all the region [02256] of Argob [0709], with all Bashan [01316], which [01931] was called [07121] the land [0776] of giants [07497].

⁵ For thy Maker [06213] is thine husband [01166]; the LORD [03068] of hosts [06635] is his name [08034]; and thy Redeemer [01350] the Holy One [06918] of Israel [03478]; The God [0430] of the whole earth [0776] shall he be called [07121].

⁷ Even them will I bring [0935] to my holy [06944] mountain [02022], and make them joyful [08055] in my house [01004] of prayer [08605]: their burnt offerings [05930] and their sacrifices [02077] shall be accepted [07522] upon mine altar [04196]; for mine house [01004] shall be called [07121] an house [01004] of prayer [08605] for all people [05971].

⁴⁷ To make a difference [0914] between the unclean [02931] and the clean [02889], and between the beast [02416] that may be eaten [0398] and the beast [02416] that may not be eaten [0398].

⁹ Wilt thou yet [0559] say [0559] before [06440] him that slayeth [02026] thee, I am God [0430]? but thou shalt be a man [0120], and no God [0410], in the hand [03027] of him that slayeth [02490] thee.

¹⁶ Surely your turning of things upside down [02017] shall be esteemed [02803] as the potter's [03335] clay [02563]: for shall the work [04639] say [0559] of him that made [06213] it, He made [06213] me not? or shall the thing framed [03336] say [0559] of him that framed [03335] it, He had no understanding [0995]?

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]?

² And they covet [02530] fields [07704], and take them by violence [01497]; and houses [01004], and take them away [05375]: so they oppress [06231] a man [01397] and his house [01004], even a man [0376] and his heritage [05159].

¹ Woe [01945] to them that devise [02803] iniquity [0205], and work [06466] evil [07451] upon their beds [04904]! when the morning [01242] is light [0216], they practise [06213] it, because it is [03426] in the power [0410] of their hand [03027].

¹¹ If [03863] a man [0376] walking [01980] in the spirit [07307] and falsehood [08267] do lie [03576], saying, I will prophesy [05197] unto thee of wine [03196] and of strong drink [07941]; he shall even be the prophet [05197] of this people [05971].

⁶ Prophesy [05197] ye not, say they to them that prophesy [05197]: they shall not prophesy [05197] to them, that they shall not take [05253] shame [03639].

³ For the lips [08193] of a strange woman [02114] drop [05197] as an honeycomb [05317], and her mouth [02441] is smoother [02509] than oil [08081]:

²² After [0310] my words [01697] they spake not again [08138]; and my speech [04405] dropped [05197] upon them.

⁴⁶ Son [01121] of man [0120], set [07760] thy face [06440] toward [01870] the south [08486], and drop [05197] thy word toward the south [01864], and prophesy [05012] against the forest [03293] of the south [05045] field [07704];