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