King James Version

What Does Micah 2:4 Mean?

Micah 2:4 in the King James Version says “In that day shall one take up a parable against you, and lament with a doleful lamentation, and say, We be utterly spoil...” — study this verse from Micah chapter 2 with commentary, cross-references, and original Hebrew word analysis.

“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. a doleful: Heb. a lamentation of lamentations turning: or, instead of restoring”

Micah 2:4 · KJV

Context

2

And they covet fields, and take them by violence; and houses, and take them away: so they oppress a man and his house, even a man and his heritage. oppress: or, defraud

3

Therefore thus saith the LORD; Behold, against this family do I devise an evil, from which ye shall not remove your necks; neither shall ye go haughtily: for this time is evil.

4

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. a doleful: Heb. a lamentation of lamentations turning: or, instead of restoring

5

Therefore thou shalt have none that shall cast a cord by lot in the congregation of the LORD.

6

Prophesy ye not, say they to them that prophesy: they shall not prophesy to them, that they shall not take shame. Prophesy ye: or, Prophesy not as they prophesy: Heb. Drop, etc

Read Micah 2 full chapter

Commentary

KJV Study Commentary
In that day shall one take up a parable against you, and lament with a doleful lamentation (בַּיּוֹם הַהוּא יִשָּׂא עֲלֵיכֶם מָשָׁל וְנָהָה נְהִי נִהְיָה, bayyom hahu yissa aleikhem mashal we-nahah nehi nihyah). "That day" (בַּיּוֹם הַהוּא, bayyom hahu) is judgment day. מָשָׁל (mashal, parable/proverb/taunt-song) indicates mocking poetry—enemies will compose songs ridiculing Israel's downfall. נָהָה (nahah, lament/wail) is repeated for emphasis—intense, bitter mourning.

And say, We be utterly spoiled: he hath changed the portion of my people (אָמַר שָׁדוֹד נְשַׁדֻּנוּ חֵלֶק עַמִּי יָמִיר, amar shadod neshadunu cheleq ammi yamir). שָׁדוֹד (shadod, utterly devastated) uses intensive reduplication—completely ruined. חֵלֶק (cheleq, portion/allotment) refers to inherited land, now יָמִיר (yamir, exchanged/changed)—transferred to conquerors. The oppressors who seized others' heritage now experience their own heritage seized—divine poetic justice.

How hath he removed it from me! turning away he hath divided our fields (אֵיךְ יָמִישׁ לִי לְשׁוֹבֵב שָׂדֵינוּ יְחַלֵּק, eykh yamish li le-shovev sadeinu yechaleq). אֵיךְ (eykh, how/alas) expresses shocked grief. שׁוֹבֵב (shovev, apostate/turncoat) may describe Israel's relationship with God or conquerors who divide fields among themselves. The oppressors who coveted and seized fields (v. 2) now watch helplessly as invaders divide their fields. Jesus's parable of the unmerciful servant illustrates similar justice (Matthew 18:23-35)—he who showed no mercy received none.

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Historical & Cultural Context

Taunt-songs against defeated enemies were common in ancient Near Eastern warfare. When Babylon fell, Israel sang: "How hath the oppressor ceased!" (Isaiah 14:4-21). Lamentations is extended mourning poetry over Jerusalem's fall. Psalm 137:1-3 describes Babylonian captors demanding celebratory songs from exiled Jews. Micah prophesies role reversal—those who oppressed will be taunted by their oppressors.

The redistribution of Israel's land to foreigners occurred repeatedly. Assyria resettled foreign populations in Samaria (2 Kings 17:24). Babylon deported Judah's elite and gave land to the poor (2 Kings 25:12; Jeremiah 39:10). Later, Romans destroyed Jerusalem (70 AD) and distributed land to veterans. Each fulfillment demonstrated God's justice: covenant-breakers lose covenant blessings, including the land itself. Yet prophecy also promises restoration (Jeremiah 30:3, 18; Ezekiel 36:24-28)—judgment isn't God's final word for repentant remnants.

Reflection Questions

  1. How does the prospect of enemies singing taunt-songs against defeated Israel underscore the shameful reversal that judgment brings?
  2. What does the principle of measure-for-measure justice (land-grabbers losing their land) teach about God's administration of moral order?
  3. In what ways should awareness that unrepentant sin leads to shameful exposure motivate holy living?

Original Language Analysis

Hebrew · 20 words
בַּיּ֨וֹם1 of 20

“In that day”

H3117

a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an asso

הַה֜וּא2 of 20
H1931

he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demo

יִשָּׂ֧א3 of 20

“shall one take up”

H5375

to lift, in a great variety of applications, literal and figurative, absolute and relative

עֲלֵיכֶ֣ם4 of 20
H5921

above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications

מָשָׁ֗ל5 of 20

“a parable”

H4912

properly, a pithy maxim, usually of metaphorical nature; hence, a simile (as an adage, poem, discourse)

וְנָהָ֨ה6 of 20

“against you and lament”

H5091

to groan, i.e., bewail; hence (through the idea of crying aloud), to assemble (as if on proclamation)

נְהִ֤י7 of 20

“lamentation”

H5092

an elegy

נִֽהְיָה֙8 of 20

“with a doleful”

H5093

lamentation

אָמַר֙9 of 20

“and say”

H559

to say (used with great latitude)

נְשַׁדֻּ֔נוּ10 of 20

“We be utterly”

H7703

properly, to be burly, i.e., (figuratively) powerful (passively, impregnable); by implication, to ravage

נְשַׁדֻּ֔נוּ11 of 20

“We be utterly”

H7703

properly, to be burly, i.e., (figuratively) powerful (passively, impregnable); by implication, to ravage

חֵ֥לֶק12 of 20

“the portion”

H2506

properly, smoothness (of the tongue)

עַמִּ֖י13 of 20

“of my people”

H5971

a people (as a congregated unit); specifically, a tribe (as those of israel); hence (collectively) troops or attendants; figuratively, a flock

יָמִ֑יר14 of 20

“he hath changed”

H4171

to alter; by implication, to barter, to dispose of

אֵ֚יךְ15 of 20
H349

how? or how!; also where

יָמִ֣ישׁ16 of 20

“how hath he removed”

H4185

to withdraw (both literally and figuratively, whether intransitive or transitive)

לִ֔י17 of 20
H0
לְשׁוֹבֵ֥ב18 of 20
H7728

apostate, i.e., heathenish or (actually) heathen

שָׂדֵ֖ינוּ19 of 20

“our fields”

H7704

a field (as flat)

יְחַלֵּֽק׃20 of 20

“he hath divided”

H2505

to be smooth (figuratively)

Study Guide

Historical Context

This verse is found in the book of Micah. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Micah 2:4 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Micah 2:4 from Treasury of Scripture Knowledge

Habakkuk 2:6Isaiah 24:3Isaiah 6:11Micah 1:15Jeremiah 9:17-21Numbers 23:7

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