Micah 2:2

Translation
King James Version
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.
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KJV (with Strong's)
And they covet H2530 fields H7704, and take them by violence H1497; and houses H1004, and take them away H5375: so they oppress H6231 a man H1397 and his house H1004, even a man H376 and his heritage H5159.
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Complete Jewish Bible
They covet fields and seize them; they take over houses as well, doing violence to both owner and house, to people and their inherited land.
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Berean Standard Bible
They covet fields and seize them; they take away houses. They deprive a man of his home, a fellow man of his inheritance.
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American Standard Version
And they covet fields, and seize them; and houses, and take them away: and they oppress a man and his house, even a man and his heritage.
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World English Bible Messianic
They covet fields, and seize them; and houses, and take them away: and they oppress a man and his house, even a man and his heritage.
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Geneva Bible (1599)
And they couet fields, and take them by violence, and houses, and take them away: so they oppresse a man and his house, euen man and his heritage.
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Young's Literal Translation
And they have desired fields, And they have taken violently, And houses, and they have taken away, And have oppressed a man and his house, Even a man and his inheritance.
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See also
Isaiah 5:8Amos 8:4Jeremiah 22:17Ezekiel 18:121 Samuel 12:31 Samuel 12:4Exodus 20:17
In the KJVVerse 22,598 of 31,102

Study This Verse

SUMMARY

Micah 2:2 delivers a scathing prophetic indictment against the wealthy and powerful in Judah who, driven by insatiable greed, unjustly seize the lands and homes of the vulnerable. This verse vividly portrays a progression of sin, from internal covetousness to overt acts of violence and systemic oppression, ultimately robbing individuals not only of their physical property but also of their God-given heritage and security within the covenant community.

CONTEXT

  • Literary Context: Micah 2:2 is part of a "woe oracle" that begins in Micah 2:1 and extends through Micah 2:5. This section immediately follows Micah's broader pronouncements of judgment against Samaria and Jerusalem in Micah 1. The prophet shifts from a general condemnation of national sin to a specific denunciation of social injustice, highlighting the predatory actions of those who plot evil and then execute it through violence and oppression. The "woe" serves as a direct divine curse against these perpetrators, setting the stage for the Lord's response to their wickedness.
  • Historical & Cultural Context: Micah prophesied in the 8th century BC, a period of relative prosperity in Judah under kings Jotham, Ahaz, and Hezekiah, but also one marked by significant social stratification and corruption. The wealthy elite often exploited the poor and defenseless, circumventing or ignoring Mosaic laws designed to protect the vulnerable. Central to Israelite identity and economic stability was the concept of nachalah (heritage or inheritance), particularly ancestral land. Land was considered a sacred trust from God, not mere property to be bought and sold freely, and laws like the Jubilee year (Leviticus 25) were intended to prevent permanent land alienation. The actions described in Micah 2:2 represent a flagrant disregard for these foundational covenant principles and a profound betrayal of communal solidarity, driven by unchecked avarice.
  • Key Themes: This verse powerfully contributes to several key themes prevalent in Micah and the broader prophetic corpus. It underscores the pervasive nature of covetousness and greed, which the prophet identifies as the root sin leading to outward acts of injustice, directly violating the Tenth Commandment. The theme of social injustice and oppression is central, as the coveting escalates to violent seizure and systemic exploitation, stripping the vulnerable of their livelihoods and security. Furthermore, the verse highlights the profound violation of heritage (nachalah), an attack not just on property but on the very identity, lineage, and future of families within the covenant, echoing the tragic narrative of Naboth's vineyard where a king's covetousness led to murder and unjust seizure. Ultimately, it exposes the abuse of power by those in authority or with wealth, who leverage their position to unjustly enrich themselves at the expense of the poor and defenseless, thereby undermining the very fabric of God's righteous society.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Covet (Hebrew, châmad', H2530): This word signifies a strong, often illicit desire or longing. It implies an intense attraction to something that belongs to another, leading to a desire to possess it. In this context, it's not merely admiration but a deep, wrongful craving that fuels the subsequent violent actions, directly violating the spirit of the Tenth Commandment.
  • Violence (Hebrew, gâzal', H1497): This primitive root means "to pluck off," "flay," "strip," or "rob." It emphasizes the forceful, illicit, and aggressive nature of the taking. It's not a legal transaction but a predatory seizure, indicating a complete disregard for justice and the rights of the rightful owners. This word highlights the transition from internal desire to outward, harmful action.
  • Oppress (Hebrew, ʻâshaq', H6231): This word means "to press upon," "defraud," or "violate." It describes a systemic and ongoing pattern of injustice, where the powerful exert undue pressure, extort, or defraud the weaker party. It suggests a deliberate and continuous act of exploitation that goes beyond a single violent act, establishing a condition of subjugation and deprivation.

Verse Breakdown

  • "And they covet fields, and take [them] by violence;": This initial clause reveals the root sin: an internal, illicit desire for the property of others (fields). This covetousness is not merely a thought but immediately translates into aggressive, unlawful action – the forceful seizure of these lands. The use of "violence" underscores the blatant disregard for legal or ethical acquisition.
  • "and houses, and take [them] away:": This clause functions in parallel with the first, extending the scope of the perpetrators' greed and violent actions from agricultural land to residential property. The phrase "take them away" (from H5375, nâsâʼ, meaning to lift or carry away) suggests a complete dispossession, leaving the victims homeless and without shelter.
  • "so they oppress a man and his house, even a man and his heritage.": This concluding clause summarizes the devastating impact of their actions. The covetousness and violence culminate in systemic "oppression," a continuous state of injustice. The victims are identified as "a man and his house" (his family unit) and "a man and his heritage" (his ancestral land, identity, and future). This emphasizes that the injustice is deeply personal, affecting not just property but the very foundation of an individual's and family's existence and their divinely-granted legacy.

Literary Devices

Micah 2:2 employs several powerful literary devices to underscore its message. Parallelism is prominent, particularly in the structure "fields... take by violence; and houses... take away," which creates a rhythmic emphasis on the dual targets of the oppressors' greed and their consistent method of forceful acquisition. This is further reinforced by the synonymous parallelism in "a man and his house, even a man and his heritage," which expands on the comprehensive nature of the devastation, linking the individual's home directly to their ancestral inheritance. The verse also demonstrates climax or escalation, moving from the internal sin of covetousness to overt acts of violence, and finally to the systemic, ongoing condition of oppression and the profound loss of heritage. The use of the indefinite "they" at the beginning, typical of woe oracles, serves as a broad indictment of the powerful elite, making the condemnation applicable to all who engage in such practices.

THEOLOGICAL AND THEMATIC CONNECTIONS

Micah 2:2 stands as a stark reminder of God's unwavering concern for justice and His condemnation of those who exploit the vulnerable. It echoes the Mosaic Law's emphasis on protecting the poor and maintaining the integrity of family inheritance, particularly land, which was seen as a divine gift and a symbol of covenant faithfulness. The covetousness described here directly violates the spirit of the Tenth Commandment, demonstrating how an internal desire can lead to outward acts of grave injustice. The prophet's indictment aligns with the broader biblical theme that true worship and righteousness are inextricably linked to ethical conduct and social justice, not merely ritual observance. God's character is revealed as one who champions the oppressed and holds the powerful accountable for their stewardship.

  • Exodus 20:17 - Directly forbids coveting, the root sin identified in Micah 2:2.
  • 1 Kings 21:1-16 - Narrates the unjust seizure of Naboth's vineyard, a powerful Old Testament example of the covetousness and oppression Micah condemns.
  • Amos 5:24 - A parallel prophetic call for justice to "roll down like waters, and righteousness like an ever-flowing stream," directly contrasting with the injustice in Micah 2:2.

REFLECTION AND APPLICATION

Micah 2:2 serves as a timeless mirror reflecting the human propensity for greed and its devastating consequences. It challenges us to examine our own hearts for any seeds of covetousness, recognizing that unchecked desires can lead to actions that harm others and violate God's standards of justice. In a world still grappling with economic disparities, land disputes, and the exploitation of the marginalized, this verse calls believers to a profound commitment to righteousness. It compels us to advocate for fair systems, to protect the rights and dignity of the vulnerable, and to ensure that our pursuit of wealth or comfort never comes at the expense of another's well-being or divinely-given inheritance. Ultimately, it reminds us that God sees and judges all acts of oppression, and His call to justice is an integral part of living out our faith in the world.

Questions for Reflection

  • In what ways might covetousness manifest in my own life, and what steps can I take to guard against it?
  • How does the concept of "heritage" in Micah 2:2 relate to what we consider foundational for human dignity and flourishing today?
  • What are practical ways I can contribute to justice and oppose oppression in my community or sphere of influence?
  • How does this verse challenge my understanding of wealth, property, and their proper use from a biblical perspective?

FAQ

Who are "they" that Micah is condemning in this verse?

Answer: While the verse uses the indefinite "they," the broader context of Micah's prophecy (especially Micah 3:1-3) indicates that he is primarily addressing the powerful, wealthy, and influential elites of Judah—the corrupt leaders, judges, and landowners who abused their positions and wealth to exploit the poor and vulnerable. These were the ones with the means and opportunity to covet, violently seize, and oppress.

What is the significance of "heritage" (nachalah) in this context?

Answer: In ancient Israel, "heritage" (Hebrew: nachalah) referred primarily to the ancestral land allotted to each tribe and family during the conquest of Canaan. This land was not just property; it was a sacred, inalienable gift from God, foundational to a family's identity, economic security, social standing, and future within the covenant community. Laws like the Jubilee year (Leviticus 25) were designed to prevent permanent loss of this heritage. Therefore, to "take away a man's heritage" was a profound act of injustice, striking at the very core of his existence and violating God's divinely ordained order for Israel.

CHRIST-CENTERED FULFILLMENT

Micah 2:2, with its powerful indictment against covetousness and the violent oppression of the vulnerable, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. Jesus directly confronted the spirit of covetousness, teaching His disciples to "beware of all covetousness, for one's life does not consist in the abundance of his possessions" (Luke 12:15). He identified with the oppressed and marginalized, declaring that whatever is done "to one of the least of these my brothers, you did it to me" (Matthew 25:40). Through His life, death, and resurrection, Christ established a new covenant and a spiritual kingdom where the true "heritage" is not earthly land but an imperishable, undefiled, and unfading inheritance reserved in heaven for believers (1 Peter 1:4). He came not to seize and oppress, but to give His life as a ransom (Mark 10:45) and to establish a community founded on justice, righteousness, and selfless love, where the spiritual inheritance in Him far surpasses any earthly possession.

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Commentary on Micah 2 verses 1–5

Here is, I. The injustice of man contriving the evil of sin, Mic 2:1, Mic 2:2. God was coming forth against this people to destroy them, and here he shows what was the ground of his controversy with them; it is that which is often mentioned as a sin that hastens the ruin of nations and families as much as any, the sin of oppression. Let us see the steps of it. 1. They eagerly desire that which is not their own - that is the root of bitterness, the root of all evil, Mic 2:2. They covet fields and houses, as Ahab did Naboth's vineyard. "Oh that such a one's field and house were mine! It lies convenient for me, and I would manage it better than he does; it is fitter for me than for him." 2. They set their wits on work to invent ways of accomplishing their desire (Mic 2:4); they devise iniquity with a great deal of cursed art and policy; they plot how to do it effectually, and yet so as not to expose themselves, or bring themselves into danger, or under reproach, by it. This is called working evil! they are working it in their heads, in their families, and are as intent upon it, and with as much pleasure, as if they were doing it, and are as confident of their success (so wisely do they think they have laid the scheme) as if it were assuredly done. Note, It is bad to do mischief upon a sudden thought, but much worse to devise it, to do it with design and deliberation; when the craft and subtlety of the old serpent appear with his poison and venom, it is wickedness in perfection. They devised it upon their beds, when they should have been asleep; care to compass a mischievous design held their eyes waking. Upon their beds, where they should have been remembering God, and meditating upon him, where they should have been communing with their own hearts and examining them, they were devising iniquity. It is of great consequence to improve and employ the hours of our retirement and solitude in a proper manner. 3. They employ their power in executing what they have designed and contrived; they practise the iniquity they have devised, because it is in the power of their hand; they find that they can compass it by the help of their wealth, and the authority and interest they have, and that none dare control them, or call them to an account for it; and this, they think, will justify them and bear them out in it. Note, It is the mistake of many to think that as they can do they may do; whereas no power is given for destruction, but all for edification. 4. They are industrious and very expeditious in accomplishing the iniquity they have devised; when they have settled the matter in their thoughts, in their beds, they lose no time, but as soon as the morning is light they practice it; they are up early in the prosecution of their designs, and what ill their hand finds to do they do it with all their might, which shames our slothfulness and dilatoriness in doing good, and should shame us out of them. In the service of God, and our generation, let it never be said that we left that to be done tomorrow which we could do today. 5. They stick at nothing to compass their designs; what they covet they take away, if they can, and, (1.) They care not what wrong they do, though it be ever so gross and open; they take away men's fields by violence, not only by fraud, and underhand practices and colour of law, but by force and with a high hand. (2.) They care not to whom they do wrong nor how far the iniquity extends which they devise: They oppress a man and his house; they rob and ruin those that have numerous families to maintain, and are not concerned though they send them and their wives and children a begging. They oppress a man and his heritage; they take away from men that which they have an unquestionable title to, having received it from their ancestors, and which they have but in trust, to transmit it to their posterity; but those oppressors care not how many they impoverish, so they may but enrich themselves. Note, If covetousness reigns in the heart, commonly all compassion is banished from it; and if any man love this world, as the love of the Father, so the love of his neighbour is not in him.

II. The justice of God contriving the evil of punishment for this sin (Mic 2:3): Therefore thus saith the Lord, the righteous God, that judges between man and man, and is an avenger on those that do wrong, Behold, against this family do I devise an evil, that is, against the whole kingdom, the house of Israel, and particularly those families in it that were cruel and oppressive. They unjustly devise evil against their brethren, and God will justly devise evil against them. Infinite Wisdom will so contrive the punishment of their sin that it shall be very sure, and such as cannot be avoided, very severe, and such as they cannot bear, very signal and remarkable, and such as shall be universally observed to answer to the sin. The more there appears of a wicked wit in the sin the more there shall appear of a holy wisdom and fitness in the punishment; for the Lord will be known by the judgments he executes; he will be owned by them. 1. He finds them very secure, and confident that they shall in some way or other escape the judgment, or, though they fall under it, shall soon throw it off and get clear of it, and therefore he tells them, It is an evil from which they shall not remove their neck. They were children of Belial, that would not endure the easy yoke of God's righteous commands, but broke those bonds asunder, and cast away those cords from them; and therefore God will lay upon them the heavy yoke of his righteous judgments, and they shall not be able to withdraw their necks from that; those that will not be overruled shall be overcome. 2. He finds them very proud and stately, and therefore he tells them that they shall not go haughtily, with stretched-forth necks and wanton eyes, walking and mincing as they go (Isa 3:16); for this time is evil, and the events of it are very humbling and mortifying, and such as will bring down the stoutest spirit. 3. He finds them very merry and jovial, and therefore tells them their note shall be changed, their laughter shall be turned into mourning and their joy into heaviness (Mic 2:4): In that day, when God comes to punish you for your oppression, shall one take up a parable against you, and lament with a doleful lamentation, with a lamentation of lamentations (so the word is), a most lamentable lamentation, as a song of songs is a most pleasing song. Their enemies shall insult over them, and make a jest of their griefs, for they shall take up a parable against them. Their friends shall mourn over them, and lay to heart their calamities, and this shall be the general cry, "We are utterly spoiled; we are all undone." Note, Those that were most haughty and secure in their prosperity are commonly most dejected and most ready to despair in their adversity. 4. He finds them very rich in houses and lands, which they have gained by oppression, and therefore tells them that they shall be stripped of all. (1.) They shall, in their despair, give it all up; they shall say, We are utterly spoiled; he has changed the portion of my people, so that it is now no longer theirs, but it is in the possession and occupation of their enemies: How has he removed it from me! How suddenly, how powerfully! What is unjustly got by us will not long continue with us; the righteous God will remove it. Turning away from us in wrath, he has divided our fields, and given them into the hands of strangers. Woe to those from whom God turns away. The margin reads it, "Instead of restoring, he has divided our fields; instead of putting us again in the possession of our estates, he has confirmed those in the possession of them that have taken them from us." Note, It is just with God that those who have dealt fraudulently and violently with others should themselves be dealt fraudulently and violently with. (2.) God shall ratify what they say in their despair (Mic 2:5); so it shall be: Thou shalt have none to cast a cord by lot in the congregation of the Lord, none to divide inheritances, because there shall be no inheritances to divide, no courts to try titles to lands, or determine controversies about them, or cast lots upon them, as in Joshua's time, for all shall be in the enemies' hand. This land, which should be taken from them, they had not only an unquestionable title to, but a very comfortable enjoyment of, for it was in the congregation of the Lord, or rather the congregation of the Lord was in it; it was God's land; it was a holy land, and therefore it was the more grievous to them to be turned out of it. Note, Those are to be considered the sorest calamities which cut us off from the congregation of the Lord, or cut us short in the enjoyment of the privileges of it.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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JeromeAD 420
Commentary on Micah
(Chapter 2—Verse 1 onwards) Woe to those who devise wickedness and work evil upon their beds! In the morning light they practice it, because it is in the power of their hand. They covet fields, and seize them; houses, and take them away; they oppress a man and his house, a man and his inheritance. Therefore thus says the Lord: Behold, I am devising against this family an evil from which you cannot remove your necks, and you shall not walk haughtily, for it will be an evil time. On that day, this parable shall be taken up against you, and a song shall be sung with sweetness, saying: We have been utterly devastated. The portion of my people has been changed. How shall he withdraw from me, when he shall return, who will divide our regions? For this reason, there will be no one sending out a measuring line to the assembly of the Lord. LXX: They have become those who think about labors and do evil in their beds. And together, on the day of the consummation, they will complete them. For they have not lifted up their hands to God, and they have desired fields, and they have plundered the orphan, and they have oppressed houses, and they have seized a man, and his house, a man and his inheritance. Therefore thus says the Lord: Behold, I am devising evil against this tribe, from which you will not remove your necks, so that you will not walk upright, for it is a time of disaster. In that day a proverb will be taken up against you, and a lamentation with the singing of mournful songs will be sung: We are utterly ruined; my people's portion is measured out with a measuring line, and there is no one to restore it. Our fields are divided up; therefore there will be no one to set a milestone for you in the inheritance. What we have placed at the end of the chapter according to the Hebrew, in the assembly of the Lord, for which the Seventy translated, in the Church of the Lord; according to the Vulgate edition, the beginning of the following chapter is. And therefore, if the Lord permits, we will discuss it. Woe to you, assembly of the Jews, who both plan evil and carry it out. And you defile the sleeping chambers given for rest with lewdness, and whatever wickedness you engage in during the night, as if it were not permissible to delay, you hastily fulfill it as soon as day breaks, not considering that your hand is strong against the Lord. And in order to teach through Scripture what they were thinking at night and doing during the day, he explains in parts. 'They coveted,' he says, 'the fields and forcefully took them; and the houses, it is understood, they coveted and plundered the ones they coveted. And not only did they malign people and their homes, but they also ravaged their descendants who deserved mercy for their tender age with their voracious mouths. Therefore, because you have done these things and thought them useless, I, the Lord, will plan evil against this family. Not that the evil I plan is actually evil, but because it seems evil to those who suffer when I inflict it. And I will afflict you in such a way that you will not be able to lift up your necks and walk proudly, namely those whom the time of captivity has oppressed.'


Then a parable will be spoken against you, and your miseries will be turned into a song: We have been devastated by depopulation, the portion of my people: My temple, which I alone had more than other nations, will be changed into ruin. How will the Assyrian depart from me, when he returns to distribute my fields by lot for himself? Therefore, O family of Israel, against whom I am devising evil, you will not have a portion in the inheritance of the righteous. But even about the final captivity this can be understood, that everything happened to them because they crucified the Lord: in such a way, however, that the version of the Seventy interpreters is discussed. For the glory of the daughter of Israel was stripped, and shaved over the once most delicate sons, and if anything of hair was born afterward, it was immediately cut off and shaved. Then all their plans turned into labor, and what they conceived, with the mind and soul asleep, brought them troubles: and what they did, as soon as the light of Christ and retribution appeared, was disturbed. For when they had read that Israel had conquered, when Moses raised his hands to the Lord, and that Amalek had been defeated when Moses grew weary and lowered his arms (Exodus XVII), they did not lift their hands to the Lord, but committed all kinds of crimes against the poor and the people of the Lord. They desired fields and plundered the houses of orphans, and they ravaged the man and his wife and their children and their possessions. Therefore the Lord planned evil against that tribe: not against the twelve tribes, but against the tribe corrupted by malice and wickedness, who could not lift up their heads or walk uprightly. Finally, up until the present day, they have been subjects of the Roman Empire, and they are burdened by the yoke of captivity, and they do not lift their necks. However, the following phrase, ἐξαίφνης, which means 'suddenly,' is not found in the Hebrew volumes, yet it can correspond with the present passage in such a way that we may say: Therefore, thus says the Lord: Behold, I am devising evil against this tribe suddenly, from which they cannot lift their necks, and for this reason, they will not be able to lift them, because it is a time of evil. For just as they worked evil against the Lord Jesus, so they will endure the evils of perpetual captivity, and they will come into such great distress that all their songs and psalms will be turned into mourning. And the people will know nothing else to say except for this: we have become wretched in our misery. For the promised land, which had previously been divided by lot among the two and a half tribes beyond the Jordan, with Moses sending the measuring cord and later divided among the remaining tribes by Joshua, has now been divided among the Gentiles under Roman rule. And there is no one to prevent them from ruling over all the nations. Not a single Jew possesses the ancient freedom of their homeland. But if we choose to follow the third exposition, we will see that every thought of ours is labor and sorrow, and our bed is filled with evils, and even the light itself, which seems bright, is mixed with darkness. And whatever we handle at night, we do so in darkness. For which of us can lift holy hands to God without anger and thought? Who does not desire the villas of this age, forgetting the possessions of paradise? You may see others connecting fields with fields and joining boundaries with boundaries, and the small body of a man not being sufficient for the countryside of cities. Therefore the Lord thinks upon us evil things, from which we are unable to lift up our necks, nor to walk upright, because it is a very bad time, according to the words of John saying: The world is placed in the evil one (1 John 5:19). The same thing is signified by that noble soul in the Gospel, the daughter of Abraham, whom Satan had bound and bowed down, and unless she could be raised up before the coming of the Lord, nor could she look upon her Creator. Then Jesus said: 'Shouldn't this daughter of Abraham, whom Satan has kept bound for eighteen long years, be set free on the Sabbath day?' (Luke 13:16). Therefore, because our glory has been completely diminished and we have extended the shaving or our nakedness (for thus it is found in some codices), those who would lament with Jeremiah and take up a parable against us were sent, saying with the Apostle: 'I will mourn for the many who have sinned and have not repented' (2 Corinthians 12:21). For who would not lament seeing human souls as if they were a diverse collection of furniture possessed by demons and various vices? One demon sends the cord of fornication, another of greed. This one extends the lines of murder, while that one of perjury. The portion of the people of God is divided by a cord. And the fields once holy and like paradise, of which Isaac delighted in the smell, were handed over to the Assyrians and to the Babylonian king. And while foxes have dens and birds have nests, the Son of Man has nowhere to lay his head (Matt. 8). I have explained, according to the limitations of my small intelligence, the first captivity of the people by the Assyrians and Babylonians, the second by the Romans who crucified the Lord, and the third spiritual captivity in which each one of us fell from paradise with Adam and is held captive in this world. When the Lord comes, he will raise up the fallen and release the imprisoned (Psalm 144). He will also gather the once captive of the devil into his possession, fulfilling the words of the Psalmist: As he ascended on high, he led captivity captive (Psalm 68:18). According to this explanation, the fourth captivity can also be understood as the Church, from which each person departs through sin, and then, through Ezra, who interprets as helper, that is, through the word of God, is brought back to Jerusalem (1 Esdras 7). However, if someone has been meditating on the Law of the Lord day and night, they have had greater zeal, greater intelligence, leisure, and grace, and they may be able to say something more probable about the present chapter. I do not envy, I do not reject, but rather I desire to learn from him what I do not know, and I will gladly profess myself as his student, as long as he teaches and does not detract. For nothing is so easy as to debate about the work and efforts of others when one is idle and asleep.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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