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Miquéas 2:4
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Naquele dia se levantar sobre vs um provrbio, e se lamentar pranto lastimoso, dizendo: Ns estamos inteiramente desolados; a poro do meu povo ele a troca; como me despoja! Tira os nossos campos e os reparte!
Naquele dia, se criar contra vs outros um provrbio, se levantar pranto lastimoso e se dir: Estamos inteiramente desolados! A poro do meu povo, Deus a troca! Como me despoja! Reparte os nossos campos aos rebeldes!
Bible Verse Review
from Treasury of Scripure Knowledge
shall: Numbers 23:7, Numbers 23:18, Numbers 24:3, Numbers 24:15, Job 27:1, Isaiah 14:4, Ezekiel 16:44, Habakkuk 2:6, Mark 12:12
and lament: 2 Samuel 1:17, 2 Chronicles 35:25, Jeremiah 9:10, Jeremiah 9:17-21, Jeremiah 14:18, Joel 1:8, Joel 1:13, Amos 5:1, Amos 5:17
a doleful lamentation: Heb. a lamentation of lamentations, Lamentations 1:1 - Lamentations 5:22, Ezekiel 2:10
We: Deuteronomy 28:29, Isaiah 6:11, Isaiah 24:3, Jeremiah 9:19, Jeremiah 25:9-11, Zephaniah 1:2
he: etc
he hath changed: Micah 2:10, Micah 1:15, 2 Kings 17:23, 2 Kings 17:24, 2 Chronicles 36:20, 2 Chronicles 36:21, Isaiah 63:17, Isaiah 63:18
turning away he: or, instead of restoring
Reciprocal: Ezekiel 24:3 - utter Ezekiel 26:17 - take Amos 5:16 - Wailing Micah 3:4 - Then Matthew 13:3 - in
Gill's Notes on the Bible
In that day shall [one] take up a parable against you,.... Making use of your name, as a byword, a proverb, a taunt, and a jeer; mocking at your calamities and miseries: or, "concerning you" c; take up and deliver out a narrative of your troubles, in figurative and parabolical expressions; which Kimchi thinks is to be understood of a false prophet, finding his prophecies and promises come to nothing; or rather a stranger, a bystander, a spectator of their miseries, an insulting enemy, mimicking and representing them; or one of themselves, in the name of the rest:
and lament with a doleful lamentation; or, "lament a lamentation of lamentation" d: a very grievous one; or, "a lamentation that is", or "shall be", or "is done" e; a real one, and which will continue:
[and] say, we be utterly spoiled; our persons, families, and friends; our estates, fields, and vineyards; our towns and cities, and even our whole land, all laid waste, spoiled, and plundered:
he hath changed the portion of my people; the land of Israel, which was the portion of the people of it, given unto them as their portion by the Lord; but now he, or the enemy the Assyrian, or God by him, had changed the possessors of it; had taken it away from Israel, and given it to others:
how hath he removed [it] from me! the land that was my portion, and the portion of my people; how comes it to pass that he hath taken away that which was my property, and given it to another! how strange is this! how suddenly was it done! and by what means!
turning away, he hath divided our fields; either God, turning away from his people, because of their sins, divided their fields among their enemies; "instead of restoring" f, as some read it, he did so; or the enemy the Assyrian, turning away after he had conquered the land, and about to return to his own country, divided it among his soldiers: or, "to the perverse", or "rebellious one g, he divideth our fields"; that is, the Lord divides them to the wicked, perverse, and blaspheming king of Assyria; so the word is used of one that goes on frowardly, and backslides, Isaiah 57:17.
c עליכם "super vos", Pagninus, Montanus; "de vobis", Junius Tremellius, Piscator "super vobis", Cocceius. d ונהה ניה נהיה "et lamentabitur lamentum lamenti", Montanus. e נהיה "factum est", De Dieu; "ejulatu vero", Cocceius; "actum est", Burkius. f לשובב "pro reddendo", Castalio. g שובב "aversus, refractarius", Drusius; "ingrato et rebelli", De Dieu.
Barnes' Notes on the Bible
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” Deuteronomy 28:37; 1Ki 9:7; 2 Chronicles 7:20; Psalms 44:15; Psalms 69:12; Jeremiah 24:9; Ezekiel 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, ...” Isaiah 14:4. “Shall not all these take up a parable against him, and say, ...” Habakkuk 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 Psalms 52:6-7; Isaiah 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 Jeremiah 31:15, or of the living doomed to die Ezekiel 32:18; it is sometimes the measured mourning of those employed to call forth sorrow Amos 5:16; Jeremiah 9:17, Jeremiah 9:19, or mourning generally 1 Samuel 7:2; Jeremiah 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 Numbers 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; 2 Samuel 12:6; Luke 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” Jeremiah 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 Numbers 26:53, Numbers 26:55-56; Joshua 13:7; Joshua 14:5; Joshua 18:2, Joshua 18:5, Joshua 18:10; Joshua 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 Ezekiel 47:21. Joel spoke of the parting of their land, under this same term, as a sin of the pagan (Joel 4:2, (Joel 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 Acts 13:46. Seeing ye judge yourselves unworthy of everlasting life, lo! we turn to the Gentiles. And so they who were “no people” Romans 10:19, became the people of God, and they who were His people, became, for the time, “not My people” Hosea 1:9 : and “the adoption of sons, and the glory, and the covenants, and the lawgiving, and the service of God, and the promises” Romans 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 Proverbs 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 Luke 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
Clarke's Notes on the Bible
Verse Micah 2:4. 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? Micah 2:7.
