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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Предисловие

Премудрый Михей (евр. Michah или в более полном начертании michajahu - 2: Пар XIII:2; XVII:7: - означает кто как Бог) в подписании его книги называется "Морасфитином" (евр. hammoraschthi). Это название обыкновенно понимается, как указание на места происхождения пророка - Морасфу. По свидетельству блаж. Иеронима, Морасфа находилась на юге Иудеи, вблизи Елевферополя. Новейшие толкователи отождествляют Морасфу с упоминаемым у Михея в I:14: Морешеф-Гефом. Следы Морасфы при этом указывают в незначительных развалинах, находящихся к югу от Бейт-Джибрина.

Уроженец Иудеи, Михей свое пророческое служение проходил в Иудейском царстве. По подписанию книга время этого служения падает на царствование Иоафама, Ахазии и Езекии, т. е. на конец VIII-го в. до Р. X. В кн. Иеремии (XXVI:18-19) сообщается, что когда народ хотел умертвить его за предвещение гибели Иерусалиму, то некоторые из старейшин земли сказали народному собранию: Михей Морасфитянин пророчествовал во дни Езекии царя иудейского и сказал всему народу иудейскому: "так говорит Господь Саваоф: Сион будет вспахан, как поле, и Иерусалим сделается грудою развалин, и гора дома сего лесистым холмом. Умертвили ли его за это Езекия, царь иудейский, и весь Иуда?" Несомненно, приведенные слова относятся к Михею, писателю пророческой книги. Так как в этих словах Михей представляется пророком времени Езекии, то некоторые новейшие комментаторы этим временем и ограничивают всю деятельность пророка, полагая, что стоящие в надписании кн. Михея имена царей Иоафама и Ахаза представляют позднейшую вставку. Но свидетельством Иер ХXVI:18-19: утверждается только то, что одно известное пророчество Михея, именно пророчество о разрушении Иерусалима (III:12), было произнесено в царствование Езекии, а не то, что и вся деятельность пророка ограничивалась этим царствованием. Правда прямых и ясных указаний на время Иоафама и Ахаза мы не имеем в кн. Михея. Но это может быть объясняемо тем, что книга пророка представляет не все произнесенные им речи, а только старое изложение их и извлечения из них. Кроме того, содержание пророчества Михея из времени Езекия отчасти может считаться отражением того настроения иудейского народа, которое развилось в царствование Иоафама и Ахаза. Сюда относятся, напр., указания на воинственное настроение, которое особенно было сильно при Иоафаме (Мих IV:8; V:5, 10-11; ср. 2: Пар XXVII:1-7), и на волшебство и идолопоклонство, которое было распространено при Ахазе (Мих V:12-14; I:5). Как нет оснований отодвигать начало деятельности Михея ко времени Езекии, так нет данных и для того, чтобы продолжать ее до царствования Манассии (ср. VII:6).

По содержанию кн. Михея обыкновенно разделяется на три части, из которых первая обнимает гл. I-III, вторая гл. IV-V и третья гл. VI-VII. Предметом пророческих речей Михея была Самария и Иерусалим. Пророк начинает свои речи возвещением разрушения, предстоящего Самарии. С такою же угрозою обращается он и к Иерусалиму, изображая в ряде образов грядущее бедствие (гл. I). Причиной божественного гнева против Иерусалима служит нечестие жителей Иудеи, в особенности преступления вельмож иудейских, священников, ложных пророков и судей (гл. II-III). За эти преступления, возвещает пророк, "Сион распахан будет, как поле, и Иерусалим сделается грудою развалин, и гора Дома сего будет лесистым холмом" (III:12). Эти угрозы в II:12-13: пророк прерывает обетованием о будущем соединении остатков Израиля и Иуды и возвращении их из плена. Таково общее содержание первой части кн. Михея. Речи гл. I-III, предсказывающие разрушение Самарии, были произнесены до этого события, т. е. до 722: г. Как видно из Иер ХXVI:18, угрозы пророка против Иерусалима имели условный характер. Так как народ раскаялся, то они не были осуществлены. После завоевания Самарии ассирияне прекратили военные действия в Палестине, и угроза Иерусалиму миновала. Но дух народа был неспокоен, и вот, пророк обращается к народу с утешительными речами. Вторая часть кн. Михея, гл. IV-V, представляет подробное раскрытие утешительного обетования II:12-13: и возвещение мессианских времен. В эти времена все народы обратятся к закону Иеговы, и настанет Царство мира (IV:1-5). Этому будет предшествовать восстановление народа (IV:6-8) и торжество его над врагами, злоумышляющим и против Сиона (IV:9-13). Виновником этого славного будущего явится имеющий родиться в Вифлееме Владыка Израиля, "происхождение Которого от дней вечных". Владычество его доставит Израилю могущество над врагами, подобными Ассуру, и сделает его истинным народом Божиим, среди которого не будет уже предметом ложного богопочитания (гл. V). Третья часть кн. Михея (гл. VI-VII) содержит в первой половине обличительную речь пророка к Израилю. Призывая горы и холмы в свидетели суда Господа с Израилем, напоминая о благодеяниях Божиих (VI:1-5) пророк поставляет народу на вид его неправды - лживость, обман, отсутствие милосердия, вообще "обычаи Амврия и дела дома Ахава" (VI:6-VII:8). Народ должен понести наказание за грехи свои, и пророк от имени Господа говорит: "Я неисцельно поражу тебя опустошением за грехи твои" (VI:13-15). Но вместе с тем, пророк снова выражает уверенность в том, что Господь умилосердуется над остатком наследия своего, изгладит беззаконие народа, явит, как в дни исхода из Египта, дивные дела свои, восстановит теократию и расширит пределы ее (VII:11-20). Не вполне ясно, о каком именно царстве говорит пророк в гл. VI-VII. Большинство комментаторов понимают речи гл. VI-VII, как пророчество об Иерусалиме и царстве Иудейском, о пленении иудейского народа и о восстановлении царства после плена (VII:11). Но некоторые выражения рассматриваемых глав дают основание другим комментаторам относить эти главы не к Иерусалиму и Иудейскому царству, а к Самарии и царству Израильскому. Гоонакер справедливо указывает на то, что в гл. VI-VII не называется ни Иудея, ни Иерусалим или Сион, ни Вавилон. Далее, в молитве пророка о восстановлении народа (VII:14: и д. ) мы не находим ни одного из тех предсказаний славного будущего, которые обычны в описании величия Сиона. Слова молитвы: да пасутся они в Васане и Галааде, как во дни древние (VII:14) более понятны в отношении к Израильскому царству, нежели в отношении к Иудейскому. Общая картина нечестия народа, начертанная в гл. VI-VII, вполне соответствует той, какую мы видим у пророка Осии (ср. Ос IV:1-2; IX:7-8). Такое выражение, как VI:16, опять естественнее понимать в отношении Самарии, чем в отношении Иерусалима. Отмеченные черты гл. VI-VII и дают основание видеть в них речь о Самарии, и именно ретроспективный обзор совершившихся в Самарии событий, разделение справедливости божественной кары, постигшей десятиколенное царство и возвещение остатку этого царства надежды на светлое будущее. Гл. VI-VII являются, таким образом, эхом тех братских чувств, которые вызваны были падением десятиколенного царства в душах лучших представителей Иудейского народа. Речи пророка Михея отличаются глубиною и живостью чувства. Особенно сильны те обличения, с которыми пророк обращается к вельможам народа и к ложным пророкам. Живость чувства, одушевляющего пророка, отражается в его речах быстрыми переходами от одной мысли к другой (от обличения к угрозе, от угрозы к обетованиям (II:8-12; III:12; IV:1), частым употреблением уподоблений и игре слов (I:10-15; II:4; VI:5), обилием образов. При этом, как уроженец деревни, Михей, подобно Амосу, свои образы и сравнения чаще всего заимствует из пастушеской жизни (ср. II:12; IV:6-7; V:3-4; VII:14).

Новейшая критика отвергает подлинность большей части кн. Михея, утверждая что первоначальная книга пророка была переработана и восполнена в послепленное время. Но в основе такого воззрения лежит, во-первых, несправедливое применение к книге требований от современного литературного произведения, а во-вторых, особое понимание ветхозаветного профетизма, сводящее последний только к неясным ожиданиям будущего и не допускающее определенных предсказаний этого будущего.

Текст кн. Михея представляет немало трудностей, так как подлинник и переводы передают его неодинаково.

Литература: Проф. Р. А. Юнгеров, Книга пророка Михея. Казань, 1890. Арх. Антоний. Толкование на книгу св. пророка Михея. СПБ, 1891. Roorda Commentanus in Vatic Michae, 1869. Ryssel, Die Textgestalt und die Echthert d Buches Micha, 1887. Cheyne, Micah with notes and Introduction 1895. См. также комментарии Новака, Марти и Гоонакера.

1. Надписание книги. 2-7. Суд Господа над Самарией. 8-9. Скорбь пророка. 10-16. Бедствие Иудеи.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
WE shall have some account of this prophet in the first verse of the book of his prophecy; and therefore shall here only observe that, being contemporary with the prophet Isaiah (only that he began to prophesy a little after him), there is a near resemblance between that prophet's prophecy and this; and there is a prediction of the advancement and establishment of the gospel-church, which both of them have, almost in the same words, that out of the mouth of two such witnesses so great a word might be established. Compare Isa. ii. 2, 3, with Mic. iv. 1, 2. Isaiah's prophecy is said to be concerning Judah and Jerusalem, but Micah's concerning Samaria and Jerusalem; for, though this prophecy be dated only by the reigns of the kings of Judah, yet it refers to the kingdom of Israel, the approaching ruin of which, in the captivity of the ten tribes, he plainly foretels and sadly laments. What we find here in writing was but an abstract of the sermons he preached during the reigns of three kings. The scope of the whole is, I. To convince sinners of their sins, by setting them in order before them, charging both Israel and Judah with idolatry, covetousness, oppression, contempt of the word of God, and their rulers especially, both in church and state, with the abuse of their power; and also by showing them the judgments of God ready to break in upon them for their sins. II. To comfort God's people with promises of mercy and deliverance, especially with an assurance of the coming of the Messiah and of the grace of the gospel through him. It is remarkable concerning this prophecy, and confirms its authority, that we find two quotations out of it made publicly upon very solemn occasions, and both referring to very great events. 1. One is a prediction of the destruction of Jerusalem (ch. iii. 12), which we find quoted in the Old Testament, by the elders of the land (Jer. xxvi. 17, 18), in justification of Jeremiah, when he foretold the judgments of God coming upon Jerusalem, and to stay the proceedings of the court against him. "Micah (say they) foretold that Zion should be ploughed as a field, and Hezekiah did not put him to death; why then should we punish Jeremiah for saying the same?" 2. Another is a prediction of the birth of Christ (ch. v. 2) which we find quoted in the New Testament, by the chief priests and scribes of the people, in answer to Herod's enquiry, where Christ should be born (Matt. ii. 5, 6); for still we find that to him bear all the prophets witness.

In this chapter we have, I. The title of the book (ver. 1) and a preface demanding attention, ver. 2. II. Warning given of desolating judgments hastening upon the kingdoms of Israel and Judah (ver. 3, 4), and all for sin, ver. 5. III. The particulars of the destruction specified, ver. 6, 7. IV. The greatness of the destruction illustrated, 1. By the prophet's sorrow for it, ver. 8, 9. 2. By the general sorrow that should be for it, in the several places that must expect to share in it, ver. 10-16. These prophecies of Micah might well be called his lamentations.
Adam Clarke: Commentary on the Bible - 1831
Introduction to the Book of the Prophet Micah
Micah, the Morasthite, or of Moresa, a village near the city Eleutheropolis, in the southern part of Judah, is the sixth in order of the twelve minor prophets. He prophesied under Jotham, Ahaz, and Hezekiah, kings of Judah, for about fifty years. Some have confounded him with Micaiah, son of Imlah, who lived in the kingdom of the ten tribes, under the reign of Ahab.
The spurious Dorotheus says that Micah was buried in the burying-place of the Anakim, whose habitation had been at Hebron, and round about it. This prophet appeared almost at the same time with Isaiah, and has even borrowed some expressions from him. Compare Isa 2:2 with Mic 4:1, and Isa 41:15 with Mic 4:13.
The prophecy of Micah contains but seven chapters. He foretells the calamities of Samaria, which was taken by Shalmaneser, and reduced to a heap of stones. Afterwards he prophesies against Judah, and declares the troubles that Sennacherib should bring upon it under the reign of Hezekiah. Then he declaims against the iniquities of Samaria. He foretells the captivity of the ten tribes, and their return into their own country. The third chapter contains a pathetic invective against the princes of the house of Jacob, and the judges of the house of Israel; which seems leveled against the chief of the kingdom of Judah, the judges, the magistrates, the priests, the false prophets, etc. He upbraids them with their avarice, their injustice, and falsehood; and tells them they will be the occasion that Jerusalem shall be reduced to a heap of rubbish, and the mountain of the temple shall be as a forest. We are informed, Jer 26:18, Jer 26:19, that this prophecy was pronounced in the reign of Hezekiah; and that it saved Jeremiah from death.
After these terrible denunciations, Micah speaks of the reign of the Messiah, and of the establishment of the Christian Church. And as the peaceable times which succeeded the return from the Babylonish captivity, and which were a figure of the reign of the Messiah, were disturbed by a tempest of a short continuance, Micah foretold it in such a manner as agrees very well with what Ezekiel says of the war of Gog against the Jews. Micah speaks in particular of the birth of the Messiah; that he was to be born at Bethlehem; and that his dominion was to extend to the utmost parts of the earth. He says that God should raise seven shepherds, who should reign by the sword over Assyria, and in the land of Nimrod; which Calmet explains of Darius, son of Hystaspes; and of the seven confederates that killed the magian, and who possessed the empire of the Persians, after the extinction of the family of Cyrus. The fifth chapter, from verse 7 to the end, describes the flourishing estate of the Jews in their own country, from the reign of Darius, and after the Maccabees; yet in such a manner, that he mingles several things in it that can apply only to the Church of Jesus Christ.
The two last chapters of Micah contain, first, a long invective against the iniquities of Samaria: then he foretells the fall of Babylon; the re-establishment of the cities of Israel; the greatness of the country possessed by the Israelites; their happiness; the graces wherewith God will favor them; and all this in such lofty terms, that they chiefly agree with the Christian Church. St. Jerome says that Micah was buried at Morasthi, ten furlongs from Eleutheropolis; and Sozomenes says that his tomb was revealed to Zebennus, bishop of Eleutheropolis, under the reign of Theodosius the Great. He calls the place of his burial Beretsate, which is probably the same as Morasthi, ten furlongs from Eleutheropolis.
Bishop Newcome observes that Micah was of the kingdom of Judah, as he only makes mention of kings who reigned over that country. It is supposed that he prophesied farther on in the reign of Hezekiah than Hosea did; although Mic 5:5 was written before the captivity of the ten tribes, which happened in the sixth year of Hezekiah. It is plain from Mic 1:1, Mic 1:5, Mic 1:9, Mic 1:12, Mic 1:13, that he was sent both to Israel and Judah. Like Amos and Hosea, he reproves and threatens, with great spirit and energy, a corrupt people. See Mic 2:1-3, Mic 2:8, Mic 2:9, Mic 2:10; Mic 3:2-4, Mic 3:6, Mic 3:10-12; Mic 7:2-4. And, like Hosea, he inveighs against the princes and prophets with the highest indignation. See Mic 3:5-7, Mic 3:9-12; Mic 7:3. The reader will observe that these similar topics are treated of by each prophet with remarkable variety, and copiousness of expression.
Some of his prophecies are distinct and illustrious ones, as Mic 2:12, Mic 2:13; Mic 3:12; Mic 4:1-4, Mic 4:10; Mic 5:2-4; Mic 6:13; Mic 7:8-10.
We may justly admire the elegance of his diction: -
Mic 2:12 - "I will surely gather, O Jacob, all of thee:I will surely assemble the residue of Israel.I will put them together as sheep of Bozra,As a flock in the midst of their fold:They shall make a tumult from the multitude of men.
Mic 2:13 - He that forceth a passage is come up before them:They have forced a passage, and have passed through the gate; and are gone forth by it:And their King passeth before them, even Jehovah at the head of them."
Mic 4:1 - "But it shall come to pass, in the latter days,That the mountain of the temple of Jehovah shall beEstablished on the top of the mountains,And it shall be exalted above the hills;And the people shall flow into it:
Mic 4:2 - And many nations shall go, and shall say,Come, and let us go up unto the mountain of Jehovah,And unto the temple of the God of Jacob:That he may teach us of his ways, and that we may walk in his paths.
For from Sion shall go forth a law,And the word of Jehovah from Jerusalem.
Mic 4:3 - And he shall judge between many people,And he shall convince strong nations afar off:And they shall beat their swords into ploughshares,And their spears into pruninghooks:Nation shall not lift up sword against nation,Neither shall they any longer learn war."
His animation -
Mic 1:5, lines 3, 4 - "What is the transgression of Jacob? - is it not that of Samaria?And what are the high places of Judah? - are they not those of Jerusalem?"
Mic 4:9 - "And now why dost thou cry out loudly?Is there no king in thee?Hath thy counsellor perished?For pangs have seized thee, as a woman in travail."
There are few beauties of composition of which examples may not be found in this prophet. For sublimity and impressiveness in several places, he is unrivalled. The Lord's controversy, Mic 6:1-8, is equal to any thing even in the prophet Isaiah. It has a powerful effect on every attentive reader.
His strength of expression: -
Mic 1:6 - "Therefore will I make Samaria a heap of the field, a place for the plantings of a vineyard:And I will pour down her stones into the valley, and I will discover her foundations."
Mic 3:2 - "Ye who hate good and love evil:Who pluck their skin from off them,And their flesh from off their bones."
Mic 3:3 - Who have also eaten the flesh of my people,And have flayed their skin from off them,And have broken their bones;And have divided them asunder, as flesh in the pot:And as meat within the caldron."
Mic 7:1 - "Wo is me; for I am becomeAs the gatherers of late figs, as the gleaners of the vintage.There is no cluster to eat:My soul desireth the first-ripe fig.
Mic 7:2 - The good man is perished from the land,And there is none upright among men.All of them lie in wait for blood;They hunt every man his brother for his destruction."
His pathos: -
Mic 1:16 - "Make thee bald, and cut off thine hair for thy delicate children;Enlarge thy baldness as the eagle;For they are gone into captivity from thee."
Mic 2:4 - "In that day shall a proverb be taken up against you;And a grievous lamentation shall be made:Saying, 'We are utterly laid waste:He hath changed the portion of my people:How hath he departed from me,To bring again him that divided our fields!'"
His sublimity: -
Mic 1:2 - "Hear, O ye people, all of you:Hearken, O land, and all that are therein.And let the Lord Jehovah be witness against you;Even the Lord from his holy temple.
Mic 1:3 - For, behold, Jehovah will go forth from his place:And he will come down, and will tread upon the high places of the earth.
Mic 1:4 - And the mountains shall be molten under him;And the valleys shall cleave asunder;As wax before the fire, As waters poured down a steep place."
Mic 6:1 - "Hear ye now what Jehovah saith:Arise, contend thou before the mountains;And let the hills hear thy voice."
Mic 7:16 - "The nations shall see, and shall be confounded because of their might:They shall lay their hand upon their mouth; their ears shall be deaf.
Mic 7:17 - They shall lick the dust as the serpent;As the creeping things upon the earth, they shall tremble from their close places:Because of Jehovah our God, they shall stand in awe; and they shall fear because of thee."

The prophet begins with calling the attention of all people to the awful descent of Jehovah, coming to execute his judgments against the kingdoms of Israel and Judah, Mic 1:1-5; first against Samaria, whose fate the prophet laments on the dress of mourners, and with the doleful cries of the fox or ostrich, Mic 1:6-8; and then against Jerusalem, which is threatened with the invasion of Sennacherib. Other cities of Judah are likewise threatened; and their danger represented to be so great as to oblige them to have recourse for protection even to their enemies the Philistines, from whom they desired at first to conceal their situation. But all resources are declared to be vain; Israel and Judah must go into captivity, Mic 1:9-16.
Albert Barnes: Notes on the Bible - 1834
Introduction to Micah
"Micah," or "Micaiah," this Morasthite, was so called, probably, in order to distinguish him from his great predecessor, Micaiah, son of Imlah, in the reign of Ahab. His name was spoken in its fuller form, by the elders of the land whose words Jeremiah has preserved. And in that fuller form his name is known, where the Greek and Latin translations of the Scriptures are used. By the Syrians, and by the Jews he is still called "Micah," as by us. The fullest and original form is "Micaiahu," "who is like the Lord?" In this fullest form, it is the name of one of the Levites sent by Jehoshaphat to teach the people Ch2 17:7, as also of the mother of King Asa Ch2 13:2 (the same name serving sometimes both for men and women). Then, according to the habit of abridging names, in all countries, and especially those of which the proper name of the Lord is a part, it is diversely abridged into "Micaihu," "Micahu" , whence Micah is readily formed, on the same rule as "Micaiah" itself from "Micaiahu." The forms are all found indifferently. The idolatrous Levite in the time of the Judges , are both called in the same chapter "Micaihu" and "Micah"; the father of one of Josiah's officers is called "Micaiah" in the Book of Kings Kg2 22:12, and "Micah" in the Book of Chronicles Ch2 34:20.
The prophet's name, like those of Joshua, Elijah, Elisha, Hosea, Joel, Obadiah, was significant. We know that Joshua's name was changed for a set purpose Num 13:16. The rest seem to have been given in God's Providence, or taken by the prophets, in order to enunciate truths concerning God, opposed to the idolatries or self-dependence of the people. But the name of "Micah" or "Micaiah," (as "the elders of the land" Jer 26:17-18 called him on a solemn occasion, some 120 years afterward) contained more than teaching. It was cast into the form of a challenge. "Who is like the Lord?" The form of words had been impressed upon Israel by the song of Moses after the deliverance at the Red Sea Exo 15:11. In the days of Elijah and that first Micaiah, the strife between God and man, the true prophet and the false prophet, had been ended at the battle of Ramoth-Gilead; it ceased for a time, in the reigns of Jehu and his successors, because, in consequence of his partial obedience, God, by Elisha and Jonah, promised them good: it was again resumed, as the promise to Jehu was expiring, and God's prophets had anew to proclaim a message of woe. "Hast thou found me, O mine enemy?" Kg1 21:20, and "I hate him, for he doth not prophesy good concerning me, but evil" Kg1 22:8, Kg1 22:18, Ahab's words as to Elijah and Micaiah, were the types of the subsequent contradiction of the false prophets to Hosea and Amos, which closed only with the destruction of Samaria. Now, in the time of the later Micaiah, were the first dawnings of the same strife in Judah, which hastened and brought about the destruction of Jerusalem under Zedekiah, which re-appeared after the Captivity Neh 6:14, and was the immediate cause of the second destruction under the Romans. Micah, as he dwells on the meaning of names generally, so, doubtless, it is in allusion to his own name, that, at the close of his prophecy, he ushers in his announcement of God's incomparable mercy with the words Mic 7:18, "Who is a God like unto Thee?" Before him, whatever disobedience there was to God's law in Judah, there was no systematic, organized, opposition to His prophets.
There is no token of it in Joel. From the times of Micah it is never missing. We find it in each prophet (however brief the remains of some are), who prophesied directly to Judah, not in Isaiah only, but in Habakkuk Hab 1:5; Hab 2:1 and Zephaniah Zep 1:12. It deepened, as it hastened toward its decision. The nearer God's judgments were at hand, the more obstinately the false prophets denied that they would come. The system of false prophecy, which rose to its height in the time of Jeremiah, which met and thwarted him at every step (see Jer 5:13, Jer 5:31; Jer 6:13-17; Jer 8:10-12; Jer 14:13-16; Jer 20:1-6; Jer 23:9 ff; Jer 26:7-8, Jer 26:11; Jer 27:14-18; 28; Jer 29:8-9, Jer 29:21-32), and deceived those who wished to be deceived, was dawning in the time of Micah. False prophecy arose in Judah from the selfsame cause whence it had arisen in Israel, because Judah's deepening corruption drew down the prophecies of God's displeasure, which it was popular to disbelieve. False prophecy was a gainful occupation. The false prophets had men's wishes on their side. They had the people with them. "My people love to have it so" Jer 5:31, said God. They forbade Micah to prophesy Mic 2:6; prophesied peace Mic 3:5, when God foretold evil; prophesied for gain Mic 3:11, and proclaimed war in the Name of God (see the note at Mic 3:5) against those who fed them not.
Micah was called at such a time. His name which he himself explains, was no chance name. To the Hebrews, to whom names were so much more significant, parts of the living language, it recalled the name of his great predecessor - his standing alone against all the prophets of Ahab, his prophecy, his suffering, his evidenced truth. The truth of prophecy was set upon the issue of the battle before Ramoth-Gilead. In the presence of Jehoshaphat, king of Judah, as well as of Ahab, the 400 prophets of Ashtaroth had promised to Ahab the prize he longed for. One solitary, discriminating voice was heard amid that clamorous multitude, forewarning Ahab that he would perish, his people would be scattered. On the one side, was that loud triumphant chorus of "all the prophets, Go up to Ramoth-Gilead, and prosper; for the Lord shall deliver it into the king's hand" Kg1 22:12. On the other, one solemn voice, exhibiting before them that sad spectacle which the morrow's sun should witness, "I saw all Israel scattered upon the hills, as sheep that have not a shepherd, and the Lord said, these have no master, let them return every man to his house in peace" Kg1 22:17.
Micaiah was struck, imprisoned, and, apparently, ended his ministry, appealing from that small audience of the armies of Israel and Judah to the whole world, which has ever since looked back upon that strife with interest and awe; "Hear ye peoples, each one of them Kg1 22:28. God, who guided the archer shooting at a venture Kg1 22:34, fulfilled the words which He had put into the prophet's mouth. God's words had found Ahab, although disguised. Jehoshaphat, the imperiled Kg1 22:30-33, returned home, to relate the issue. The conflict between God's truth and idol falsehood was doubtless long remembered in Judah. And now when the strife had penetrated into Judah, to be ended some 170 years afterward in the destruction of Jerusalem, another Micaiah arose, his name the old watchword, "Who is like the Lord?" He prefixed to his prophecy that same summons to the whole world to behold the issue of the conflict, which God had once accredited and, in that issue, had given an earnest of the victory of His truth, there thenceforth and foRev_er.
The prophet was born a villager, in Moresheth Gath, "a village" , Jerome says; ("a little village" , in Jerome's own days), "East of Eleutheropolis," where what was " formerly his grave," was "now a church." Since it was his birthplace and his burial-place, it was probably his home also. In the beginning of the reign of Jehoiakim, "the elders of the land" Jer 26:17-18 speak of him with this same title, "the Morasthite." He lingers, in his prophecy, among the towns of the maritime plain (the Shephelah) where his birthplace lay. Among the ten places in that neighborhood Mic 1:11-15, which he selects for warning and for example of the universal captivity, is his native village, "the home he loved." But the chief scene of his ministry was Jerusalem. He names it in the beginning of his prophecy, as the place where the idolatries, and, with the idolatries, all the other sins of Judah were concentrated.
The two capitals, Samaria and Jerusalem, were the chief objects of the word of God to him, because the corruption of each kingdom streamed forth from them. The sins which he rebukes are chiefly those of the capital. Extreme oppression Mic 3:2-3; Mic 2:2, violence among the rich Mic 6:12, bribing among judges, priests, prophets (Mic 3:11; judges and priests, Mic 7:3); building up the capital even by cost of life, or actual bloodshed (Mic 3:10; bloodshed also, Mic 7:2); spoilation Mic 2:8; expulsion of the powerless, women and children from their homes Mic 2:9; covetousness Mic 2:2; cheating in dealings Mic 6:10-11; pride Mic 2:3. These, of course, may be manifoldly repeated in lesser places of resort and of judgment. But it is "Zion and Jerusalem" which are so built up with blood (Mic 3:10; bloodshed also, Mic 7:2); Zion and Jerusalem, which are, on that ground, to be "plowed as a field" Mic 3:12; it is "the city" to which "the Lord's voice crieth" Mic 6:9; whose "rich men are full of violence" Mic 6:12; it is the "daughter of Zion" Mic 4:10, which is to "go forth out of the city and go to Babylon." Especially, they are the heads and princes of the people Mic 3:1, Mic 3:9, Mic 3:11; Mic 6:12; Mic 7:3, whom he upbraids for perversion of justice and for oppression. Even the good kings of Judah seem to have been powerless to restrain the general corruption.
Micah, according to the title which he prefixed to his prophecy, was called to his prophetic function somewhat later than Isaiah. His ministry began later, and ended earlier. For Uzziah, in whose reign Isaiah began to prophesy, was dead before Micah was called to his office; and Micah probably was called away early in the reign of Hezekiah, whereas some of the chief public acts of Isaiah's ministry fell in the 17th and 18th years of the reign of Hezekiah. Joel, Amos, Obadiah, Jonah, had doubtless been withdrawn to their rest. Hosea alone, in "grey-haired might," was still protesting in vain against the deepening corruptions of Israel (to the north).
The contents of Micah's prophecy and his relation to Isaiah agree with the inscription. His prophecy has indications of the times of Jotham, perhaps also of those of Ahaz. We know historically that one signal prophecy, was uttered in the reign of Hezekiah.
It is now accepted by almost everyone that the great prophecy (three verses of which Isaiah prefixed to isa 2) was originally delivered by Micah. But it appears from the context in Isaiah, that Isaiah delivered the prophecy in his second chapter, in the reign of Jotham. Other language of Micah also belongs to that same reign. No one now thinks that Micah adopted that great prophecy from Isaiah. The prophecy, as it stands in Micah, is in close connection with what precedes it. He had said, "the mountain of the house shall be as the high places of the forest" Mic 3:12; he subjoins instantly God's Rev_ersal of that sentence, "in the latter days." "And in the last days it shall be that the mountain of the house of the Lord shall be established on the top of the mountains, and peoples shall flow unto it" Mic 4:1. He had said, "Zion shall be plowed as a field, and Jerusalem shall become heaps;" he adds immediately, in Rev_ersal of this, "the law shall go forth frown Zion, and the word of the Lord from Jerusalem" Mic 4:2. The two sentences are joined as closely as they can be; "Zion, shall be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house shall become high places of a forest; and it shall be, in the last days, the mountain of the house of the Lord shall be (abidingly) established on the top of the mountains." Every reader would understand, that the elevation intended, was spiritual, not physical. They could not fail to understand the metaphor; or imagine that the Mount Zion, on part of which, (Mount Moriah,) "the house of the Lord" stood, should be physically placed on other hills. But the contrast is marked. The premise is the sequel of the woe; the abiding condition is the Rev_ersal of the sentence of its desolation. Even the words allude, the one to the other.
In Isaiah, there is no such connection. After the first chapter and its summary of rebuke, warning, threatening, and final weal or woe resting on each class, Isaiah begins his prophecy anew with a fresh title; "The word that Isaiah the son of Amos saw concerning Judah and Jerusalem" Isa 2:1; and to this he prefixes three verses from Micah's prophecy. He separates it in a marked way from the preceding summary, and yet connects it with some other prophecy by the word, "And" Isa 2:2. He himself marks that it is not in its original place here. So then, in the prophet Micah, the close connection with the foregoing marks that it is in its original place; Isaiah marked purposely that in his prophecy it is not.
But Isaiah's prophecy belongs to a time of prosperity; such as Judah had not, after the reign of Jotham. It was a time of great war-like strength, diffused through the whole land. The land was full Isa 2:7, Isa 2:11, without end, of gold, silver, chariots, horses, of lofty looks and haughtiness. The images which follow Isa 2:12-21 are shadows of the Day of Judgment, and extend beyond Judah; but the sins rebuked are the sins of strength and might, self-confidence, oppression, manifold female luxury and bravery Isa 3:16, Isa 3:23. Isaiah prophesies that God would take away their strength Isa 3:1-3. They still had it then. At that time, Judah did not trust in God or in foreign alliances, but only in themselves. Yet, from the time of Ahaz, trust in foreign help infected them to the end. Even Hezekiah, when he received the messengers of Merodach-baladan Isa 39:1-8, fell into the snare; and Josiah probably lost his life as a vassal of Assyria Kg2 23:29; Ch2 35:20-22. This union of inherent strength and unconcernedness about foreign aid is an adequate test of days prior to Ahaz.
But since Isaiah prefixed to a prophecy in the days of Jotham this great prophecy of Micah, then Micah's prophecy must have been already current. To those same days of strength it belongs, that Micah could prophesy as a gift, the cutting off Mic 5:10-11, Mic 5:14 of "horses and chariots," the destruction "of cities" and "strong towers," all, in which Judah trusted instead of God. The prophecy is a counterpart of Isaiah's. Isaiah prophesied a day of Judgment, in which all these things would be removed; Micah foretold that their removal would be a mercy to those who trust in Christ.
On the other hand, the utter dislocation of society, the bursting of all the most sacred bands which bind man to man together, described in his last chapter Isa 7:5-6, perhaps belong most to the miserable decay in the reign of Ahaz. The idolatry spoken of also belongs probably to the time of Ahaz. In Jotham's time Kg2 15:35, "the people sacrificed and burned incense still in the high places;" yet, under a king so highly praised Kg2 15:34; Ch2 27:2, Ch2 27:6, these are not likely to have been in Jerusalem. But Micah, in the very head of his prophecy, speaks of Jerusalem Mic 1:5 as the center of the idolatries of Judah. The allusion also to child-sacrifices belongs to the time of Ahaz, who sacrificed sons of his own Kg2 16:3; Ch2 28:3, and whose sacrifice others probably imitated. The mention of the special idolatry of the time, "the statutes of Omri are kept, and all the works of the house of Ahab" Mic 6:16, belong to the same reign, it being recorded of Ahaz especially, "he walked in the ways of the kings of Israel and made also molten images for Baalim" Ch2 28:2; the special sin of the house of Ahab. That charactor too which he describes, that, amid all that idolatry, practical irreligion, and wickedness, they "leant upon the Lord, and said, Is not the Lord among us? None evil can come upon us" Mic 3:11; Mic 6:6; was just the character of Ahaz. Not until the end of his reign was he so embittered by God's chastisements, that he closed His temple Ch2 28:22-24.
Up to that time, even after he had copied the Brazen Altar at Damascus, he still kept up a divided allegiance to God. Urijah, the high Priest, at the king's command, offered the sacrifices for the king and the people, while Ahaz used "the brazen altar, to enquire by" Kg2 16:15. This was just the half-service which God by Micah rejects. It is the old history of man's half-service, faith without love, which provides that what it believes but loves not should be done for it, and itself enacts what it prefers. Urijah was to offer the lawful sacrifices for the king and the people; Ahaz was to obtain knowledge of the future, such as he wished in his own way, a lying future, by lying acts.
Micah renewed under Hezekiah the prophecy of the utter destruction of Jerusalem, which he had pronounced under Jotham. The prophets did not heed repeating themselves. Eloquent as they were, they are the more eloquent because eloquence was not their object. Even our Lord Jesus, with divine wisdom, and the more, probably, because He had divine wisdom, repeated in His teaching the same words. Those words sank the deeper, because they were repeated so often. So Micah repeated doubtless oftentimes those words, which he first uttered in the days of Jotham; "Zion shall be plowed like a field and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest." Often, perhaps during those 30 years or so, he repeated them in vain. At the last, they brought about a great repentance, and delayed, it may be for 136 years, the destruction which he was constrained to foretell. Early in the days of Jehoiakim, about 120 years afterward, in the public assembly when Jeremiah was on trial for his life, "the elder's of the land said explicitly, that the great conversion at the beginning of the reign of Hezekiah, nay, of that king himself, was wrought by the teaching of Micah." "Then rose up, says Jeremiah, certain of the elders of the land, and spake to all the assembly of the people, saying, Micah the Morasthite prophesied in the days of Hezekiah king of Judah, saying, Thus saith the Lord of hosts, Zion shall be plowed like a field, and Jerusalem shall become heaps, and the mountain of the house, as the high places of the forest. Did Hezekiah king of Judah, and all Judah, put him at all to death? Did he not fear the Lord, and besought the Lord, and the Lord repented Him of the evil which He had pronounced against them?" Jer 26:17-19.
It may have been that single prophecy which Micah so delivered; some have thought that it was his whole book. Jeremiah, at God's command, at one time uttered single prophecies; at another, the summary of all his prophecies. This only is certain, that the prophecy, whether these words alone or the book containing them, was delivered to all Judah, and that God moved the people through them to repentance.
The words, as they occur in Jeremiah, are the same, and in the same order, as they stand in Micah. Only in Jeremiah the common plural termination is substituted for the rarer and poetic form used by Micah. The elders, then, who quoted them, probably knew them, not from tradition, but from the written book of the prophet Micah. But those elders speak of Micah, as exercising his prophetic function in the days of Hezekiah. They do not say, "he prophesied," which might have been a single act; but "he was prophesying,"נבא היה hâ yâ h nâ bâ', a form of speaking which is only used of an abiding, habitual, action. They say also, "he was habitually prophesying, and he said," i. e., as we should say, "in the course of his prophesying in the days of Hezekiah, he said." Still it was "to all the people of Judah" that he said it. The elders say so, and lay stress upon it by repeating it. "Did Hezekiah king of Judah and all Judah put him at all to death?" It must have been then on some of the great festivals, when "all Judah" was gathered together, that Micah so spoke to them.
Probably, shortly afterward, in those first years of Hezekiah, Micah's function on earth closed. For, at the outset and in the summary of his prophecy, not incidentally, he speaks of the destruction of Samaria, which took place in the 4th year of Hezekiah, as still to come; and however practical or partial idolatry continued, such idolatry as he throughout describes, did not exist after the reformation by Hezekiah. This conversion, then, of the king and of some considerable part of Judah was probably the closing harvest of his life, after a long seed-time of tears. So God allowed His servant Micah to "depart in peace." The reformation itself, at least in its fullness, took place after the kingdom of Samaria had come to an end, since Hezekiah's messengers could, unhindered, invite all Israel to join in his great Passover. Probably, then, Micah lived to see the first dawnings only of the first reformation which God wrought by his words.
At the commencement, then, of Hezekiah's reign he collected the substance of what God had taught by him, re-casting it, so to speak, and retaining of his spoken prophecy so much as God willed to remain for us. As it stands, it belongs to that early time of Hezekiah's reign, in which the sins of Ahaz still lived on. Corruption of manners had been hereditary. In Jotham's reign too, it is said expressly, in contrast with himself, "the people were still doing corruptly" Ch2 27:2. Idolatry had, under Ahaz, received a fanatic impulse from the king, who, at last, set himself to close the worship of God Ch2 28:22-25; Ch2 29:7. The strength of Jotham's reign was gone; the yearning for its restoration led to the wrong and destructive policy, against which Isaiah had to contend. Of this Micah says, such should not be the strength of the future kingdom of God. Idolatry and oppression lived on; against these, the inheritance of those former reigns, the sole remainder of Jotham's might or Ahaz' policy, the breach of the law of love of God and man, Micah concentrated his written prophecy.
This book also has remarkable symmetry. Each of its three divisions is a whole, beginning with upbraiding for sin, threatening God's judgments, and ending with promises of future mercy Christ. The two later divisions begin again with that same characteristic, "Hear ye" Mic. 3-7, with which Micah had opened the whole. The three divisions are also connected, as well by lesser references of the later to the former, as also by the advance of the prophecy. Judah could not be trusted now with any simple declaration of God's future mercy. They supposed themselves, impenitent as they were and with no purpose of repentance, to be the objects of God's care, and secure from evil. Unmixed promise of good would but foment this irreligious apathy. Hence, on the promises at the end of the first portion, "and their king shall pass before them and the Lord at the head of them" Mic 2:12, he turns abruptly, "And I said, Hear, I pray you, Is it not for you to know judgement?" Mic 3:1. The promise had been to "Jacob and the remnant of Israel" Mic 2:12. He renews his summons to the "heads of Jacob" Mic 3:1 and the "princes of the house of Israel." In like way, the last section, opening with that wonderful pleading of God with His people, follows upon that unbroken declaration of God's mercies, which itself issues out of the promised Birth at Bethlehem.
There is also a sort of progress in the promises of the three parts . In the first, it is of deliverance generally, in language taken from that first deliverance from Egypt. The second is objective, the Birth of the Redeemer, the conversion of the Gentiles, the restoration of the Jews, the establishment and nature of His kingdom. The third is mainly subjective man's repentance, waiting upon God, and God's forgiveness of his sins.
Throughout, the metropolis is chiefly addressed, as the main seat of present evil and as the center of the future blessings; where the reign of the long-promised Ruler should be Mic 4:2, Mic 4:7-8; whence the Rev_elation of God should go forth to the heathen Mic 4:1-2; whither the scattered and dispersed people should be gathered Mic 4:6-7; Mic 7:11-12.
Throughout the prophecy also, Micah upbraids the same class of sins, wrong dealing of man to man, oppression of the poor by the rich. Throughout, their future captivity and dispersion are either predicted , or assumed as the basis of the prediction of good Mic 2:12-13; Mic 4:6-7, Mic 4:10; Mic 7:11-12, Mic 7:15. Throughout, we see the contemporary of the prophet Isaiah. Beside that great prediction, which Isaiah inserted verbally from Micah, we see them, as it were, side by side, in that city of God's visitation and of His mercy, prophesying the same respite, the same place of captivity and deliverance from it, the same ulterior mercies in Christ. : "The more to establish the faith, God willed that Isaiah and Micah should speak together, as with one mouth, and use such agreement as might the more convict all rebels."
Assyria was then the monarchy of the world; yet both prophets promise deliverance from it Isa 10:24-34; Isa 14:25; Isa 30:31; Isa 31:8-9; Isa 37:6-7, Isa 37:21-35; Mic 5:5-6; both foretell the captivity in the then subordinate Babylon Isa 39:6; Mic 4:10; both, the deliverance from it Isa 48:20; Mic 4:10. Both speak in the like way of the gathering together of God's people from lands (Isa 11:11 following; Mic 7:12), to some of which they were not yet dispersed. Isaiah prophesied the Virgin-Birth of Immanuel Isa 7:14; Micah, the Birth at Bethlehem of Him "Whose goings fourth have been of old, from everlasting" (Mic 5:2 English (Mic 5:1 in Hebrew)). Both speak in the like way of the Rev_erence for the Gentiles thereafter for her , by reason of the presence of her God. Even, in outward manner, Micah, representing himself, as one who "went mourning and wailing, stripped and naked" (Mic 1:8, see note), is a sort of forerunner of the symbolic acts of Isaiah (Isa 20:2-3).
Micah had this also common with Isaiah, that he has a predominance of comfort. He is brief in upbraiding Mic 1:5; Mic 2:1-2, Mic 2:9-11, indignant in casting back the pleas of the false prophets Mic 2:7, Mic 2:11; Mic 3:5-7, concise in his threatenings of woe Mic 2:3, Mic 2:10; Mic 3:4, Mic 3:12; Mic 6:13-16; Mic 7:4, Mic 7:13, save where he lingers mournfully over the desolation Mic 1:10-16; Mic 2:4-5, large and flowing in his descriptions of mercy to come Mic 4:1-13; Mic 5:1-15; Mic 7:7-20. He sees and pronounces the coming punishment, as absolutely certain; he does not call to repentance to avert it; he knows that ultimately it will not be averted; he sees it irrespectively of time, and says that it will be. Time is an accident to the link of cause and effect. Sin consummated would be the cause; punishment, the effect. He spoke to those who knew that God pardoned on repentance, who had lately had before them that marvelous instance in Nineveh. He dashes to the ground their false security, by reason of their descent from Jacob Mic 2:7, of God's Presence among them in the Temple Mic 3:11; the multitude of their offerings amid the multitude of their sins Mic 6:6-7.
He rejects in God's name, their false, outward, impenitent, penitence; and thereby the more implies that He would accept a true repentance. They knew this, and were, for a time, scared into penitence. But in his book, as God willed it to remain, he is rather the prophet of God's dealings, than the direct preacher of repentance to individuals. Yet he is the more an evangelic preacher, in that he speaks of repentance, only as the gift of God. He does not ignore that man must accept the grace of God; but, as Isaiah foretells of the days of the Gospel, "the idols He shall utterly abolish" Isa 2:18, so Micah first foretells that God would abolish all wherein man relied out of God, all wherein he prided himself Mic 5:9-10, every form of idolatry Mic 5:11-13, and subsequently describes the future evangelic repentance, submission to, and waiting upon God and His righteousness Mic 7:8-9; and God's free plenary forgiveness Mic 7:18-19.
Micah's rapid unprepared transitions from each of his main themes to another, from upbraiding to threatening, from threatening to mercy and then back again to upbraiding, is probably a part of that same vivid perception of the connection of sin, chastisement, forgiveness, in the will and mind of God. He sees them and speaks of them in the natural sequence in which they were exhibited to him. He connects most commonly the sin with the punishment by the one word, therefore (not Mic 1:6; Mic 6:13; but Mic 1:14; Mic 2:3, Mic 2:5; Mic 3:6, Mic 3:12), because it was an object with him to shew the connection. The mercies to come he subjoins either suddenly without any conjunction Mic 2:12; Mic 4:13, or with the simple and. An English reader loses some of the force of this simplicity by the paraphrase, which, for the simple copula, substitutes the inference or contrast, "therefore, then, but, notwithstanding" , which lie in the subjects themselves.
An English reader might have been puzzled, at first sight, by the monotonous simplicity of the, and, and, joining together the mention of events, which stand, either as the contrast or the consequence of those which precede them. The English version accordingly has consulted for the reader or hearer, by drawing out for him the contrast or consequence which lay beneath the surface. But this gain of clearness involved giving up so far the majestic simplicity of the Prophet, who at times speaks of things as they lay in the Divine Mind, and as, one by one, they would be unfolded to man, without explaining the relation in which they stood to one another. Micah knew that surfferings were, in God's purpose, travail-pains. And so, immediately after the denunciation of punishment, he adds so calmly, "And in the last days it shall be;" "And thou, Bethlehem Ephratah" (Mic 4:1; Mic 5:2 (Mic 5:1 in Hebrew); add Mic 7:7). Or in the midst of his descriptions of mercies, he speaks of the intervening troubles, as the way to them. "Now why dost thou cry aloud? - pangs have taken thee, as a woman in travail - be in pain - thou shalt go even unto Babylon; there shalt thou be delivered" Mic 4:9 : or, "Therefore will He give thee up until the time, ..." (Mic 5:3 (Mic 5:2 in Hebrew)), i. e., because He has these good things in store for thee, "He will give thee up, until the time" comes.
With this great simplicity Micah unites great vividness and energy. Thus in predicting punishment, he uses the form of command, bidding them, as it were, execute it on themselves; "Arise, depart" (Mic 2:10; add Mic 1:11, Mic 1:13; Mic 4:10): as, in the Great Day, our Lord shall say, "Depart, ye cursed." And since God does in us or by us what He commands to be done, he uses the imperative to Zion, alike as to her victories over God's enemies Mic 4:13, or her state of anxious fear (Mic 5:1 (4:14 in Hebrew)).
To that same vividness belong his rapid changes of person or gender; his sudden questions Mic 1:5; Mic 2:7; Mic 3:1; Mic 4:9; Mic 6:3, Mic 6:6, Mic 6:10-11; Mic 7:18; his unmarked dialogues. The changes of person and gender occur in all Hebrew poetry; all have their emphasis. He addresses the people or place as a whole (feminine), then all the individuals in her (Mic 1:11, twice); or turns away and speaks of it ; or contrariwise, having spoken of the whole in the third person, he turns round and drives the warning home to individuals Mic 2:3. The variations in the last verse of Mic. 6 are unexampled for rapidity even in Hebrew.
And yet the flow of his words is smooth and measured. Without departing from the conciseness of Hebrew poetry, his cadence, for the most part, is of the more prolonged sort, as far as any can be called prolonged, when all is so concise. In some 8 verses, out of 104, he is markedly brief, where conciseness corresponds with his subject, as in an abrupt appeal as to their sins (Mic 3:10 ((5 words); Mic 6:11 (6 words)), or an energetic announcement of judgment (Mic 5:8; and Mic 7:13 (7 words)) or of mercy (Mic 7:11 (7 words); Mic 7:15 (5 words)), or in that remarkable prophecy of both (Mic 5:13 Hebrew (5 Words); Mic 5:10 (6 words); Mic 5:11 (7 words)), how God would, in mercy, cut off all grounds of human trust. Else, whereas in Nahum and Habakkuk, not quite 13, and in the eleven last Chapters of Hosea much less than 13, of the verses contain more than 13 words , in Micah above 37 (as, in Joel, nearly 37) exceed that number .
His description of the destruction of the cities or villages of Judah corresponds in vividness to Isaiah's ideal march of Sennacherib Isa 10:28-32. The flame of war spreads from place to place; but Micah relieves the sameness of the description of misery by every variety which language allows. He speaks of them in his own person (see Mic 1:8, note; Mic 1:10, note), or to them; he describes the calamity in past Mic 1:9-12 or in future Mic 1:8, or by use of the imperative Mic 1:11, Mic 1:13, Mic 1:16. The verbal allusions are crowded together in a way unexampled elsewhere. Moderns have spoken of them, as not after their taste, or have apologized for them. The mighty prophet, who wrought a repentance greater than his great contemporary Isaiah, knew well what would impress the people to whom he spoke. The Hebrew names had definite meanings. We can well imagine how, as name after name passed from the prophet's mouth, connected with some note of woe, all around awaited anxiously, to know upon what place the fire of the Prophet's word would next fall; and as at last it had fallen upon little and mighty round about Jerusalem, the names of the places would ring in their ears as heralds of the coming woe; they would be like so many monuments, inscribed beforehand with the titles of departed greatness, reminding Jerusalem itself of its portion of the prophecy, that "evil should come from the Lord unto the gate of Jerusalem" Isa 1:12.
Wonderful must have been his lightning-flash of indignation, as, when the false prophet or the people had forbidden God's word to be spoken, he burst upon them, "Thou, called house of Jacob, shortened is God's Spirit?" Mic 2:7. "Or these His doings?" And then follow the plaintive descriptions of the wrongs done to the poor, the peaceful Mic 2:8-9, the mothers of his people and their little ones. And then again the instantaneous dismissal, "Arise and depart." Mic 2:10. But, therewith, wonderful also is his tenderness. Burning as are his denunciations against the oppressions of the rich Mic 2:1-2; Mic 3:1-3, Mic 3:9-11; Mic 6:10-12; Mic 7:2-3, (words less vehement will not pierce hearts of stone) there is an under-current of tenderness. His rebukes evince not indignation only against sin, but a tender sympathy with the sufferers Mic 1:8-9; Mic 2:1-2; Mic 7:5-6. He is afflicted in the afflictions which he has to denounce. He yearns for his people Mic 1:8-10, Mic 1:16; Mic 4:9-10; nay, until our Lord's coming, there is scarcely an expression of such yearning longing: he hungers and thirsts for their good Mic 7:1.
God's individual care of His people, and of each soul in it, had, since David's time Psa 23:1-6 and even since Jacob Gen 49:24, been likened to the care of the shepherd for each single sheep. The Psalm of Asaph Psa 74:1; Psa 78:52; Psa 79:13; Psa 80:1 must have familiarized the people to the image, as relating to themselves as a whole, and David's deep Psalm had united it with God's tender care of His own in, and over, death. Yet the predominance of this image in Micah is a part of the tenderness of the prophet. He adopts it, as expressing, more than any other natural image, the helplessness of the creature, the tender individual care of the Creator. He forestalls our Lord's words, "I am the good shepherd," in his description of the Messiah, gathering "the remnant of Israel together, as the sheep of Bozrah" Mic 2:12; His people are as a flock, "lame and despised" Mic 4:6, whom God would assemble; His royal seat, "the tower of the flock" Mic 4:8; the Ruler of Israel should "stand" unresting, "and feed them" (Mic 5:4. (English 3 Hebrew)); those whom He should employ against the enemies of His people, are shepherds" (Mic 5:5, (Mic 5:4 in Hebrew)), under Him, the true shepherd. He sums up his prayer for his people to God as their Shepherd; "Feed Thy people with Thy rod, the flock of Thine heritage" Mic 7:14.
Directly, he was a Prophet for Judah only. At the beginning of his book, he condemns the idolatries of both capitals, as the central sin of the two kingdoms. The destruction of Samaria he pronounces at once, as future, absolutely certain, abiding Mic 1:6-7. There he leaves her, declares her "wound incurable," and passes immediately to Judah, to whom, he says, that wound should pass, whom that same enemy should reach. Mic 1:9. Thereafter, he mentions incidentally the infection of Israel's sin spreading to Judah Mic 1:13. Elsewhere, after that first sentence on Samaria, the names of Jacob (which he had given to the ten tribes Mic 1:5) and Israel are appropriated to the kingdom of Judah : Judah is mentioned no more, only her capital; even her kings are called "the kings of Israel" Mic 1:14. The ten tribes are only included in the general restoration of the whole . The future remnant of the two tribes, to be restored after the captivity of Babylon, are called by themselves "the remnant of Jacob" (Mic 5:7-8, (Mic 5:8-9 in Hebrew)): the Messiah to be born at Bethlehem is foretold as "the ruler in Israel" (Mic 5:2 (Mic 5:1 in Hebrew)): the ten tribes are called "the remnant of His brethren," who were to "return to the children of Israel" (Mic 5:3 (Mic 5:2 in Hebrew)), i. e., Judah.
This the more illustrates the genuineness of the inscription. A later hand would have been unlikely to have mentioned either Samaria or those earlier kings of Judah. Each part of the title corresponds to something in the prophecy; the name "Micah" is alluded to at its close; his birthplace, "the Morasthite," at its beginning; the indications of those earlier reigns lie there, although not on its surface. The mention of the two capitals, followed by the immediate sentence on Samaria, and then by the fuller expansion of the sins and punishment of Jerusalem, culminating in its sentence Mic 3:12, in Micah, corresponds to the brief mention of the punishment of Judah in Amos the prophet of Israel, and then the fuller expansion of the sins and punishments of Israel. Further, the capitals, as the fountains of idolatry, are the primary object of God's displeasure. They are both specially denounced in the course of the prophecy; their special overthrow is foretold Mic 1:6, Mic 1:9, Mic 1:12; Mic 3:10-12; Mic 4:10. The title corresponds with the contents of the prophecy, yet the objections of modern critics shew that the correspondence does not lie on the surface.
The taunt of the false priest Amaziah to Amos may in itself suggest that; prophets at Jerusalem did prophesy against Samaria. Amaziah, anyhow, thought it natural that they should. Both Isaiah and Micah, while exercising their office at Jerusalem, had regard also to Samaria. Divided as Israel and Judah were, Israel was not yet cut off. Israel and Judah were still, together, the one people of God. The prophets in each had a care for the other.
Micah joins himself on to the men of God before him, as Isaiah at the time, and Jeremiah, Habakkuk, Zephaniah, Ezekiel, subsequently, employed words or thoughts of Micah . Micah alludes to the history, the laws, the promises, the threatenings of the Pentateuch; and that in such wise, that it is plain that he had, not traditional laws or traditional history, but the Pentateuch itself before him . Nor were those books before himself only. His book implies not an acquaintance only, but a familiar acquaintance with it on the part of the people. The title, "the land of Nimrod" (Mic 5:6, (Mic 5:5 in Hebrew) from Gen 10:8-12), "the house of bondage" , for Egypt, the allusions to the miraculous deliverance from Egypt (see the note at Mic 2:13; Mic 6:4; Mic 7:15), the history of Balaam; the whole summary of the mercies of God from the Exodus to Gilgal (see the note at Mic 6:4-5) the faithfulness pledged to Abraham and Jacob (see the note at Mic 7:20), would be unintelligible without the knowledge of the Pentateuch. Even single expressions are taken from the Pentateuch.
Especially, the whole sixth chapter is grounded upon it. Thence is the appeal to inanimate nature to hear the controversy; thence the mercies alleged on God's part; the offerings on man's part to atone to God (except the one dreadful superstition of Ahaz) are from the law; the answer on God's part is almost verbally from the law; the sins upbraided are sins forbidden in the law; the penalties pronounced are also those of the law. There are two allusions also to the history of Joshua (see the note at Mic 2:4; Mic 6:5), to David's elegy over Saul and Jonathan Mic 1:10, and, as before said, to the history of Micaiah son of Imlah in the Book of Kings. Single expressions are also taken from the Psalms , and the Proverbs . In the descriptions of the peace of the kingdom of Christ Mic 4:3; Joe 3:10, he appears purposely to have Rev_ersed God's description of the animosity of the nations against God's people. He has also two characteristic expressions of Amos. Perhaps, in the image of the darkness which should come on the false prophets Mic 3:6; Amo 8:9, he applied anew the image of Amos, adding the ideas of spiritual darkness and perplexity to that of calamity.
The light and shadows of the prophetic life fell deeply on the soul of Micah. The captivity of Judah too had been foretold before him. Moses had foretold the end from the beginning, had set before them the captivity and the dispersion, as a punishment which the sins of the people would certainly bring upon them. Hosea presupposed it ; Amos foretold that Jerusalem, like the cities of its heathen enemies, should be burned with fire Mic 2:5. Micah had to declare its lasting desolation Mic 3:12. Even when God wrought repentance through him, he knew that it was but for a time; for he foresaw and foretold that the deliverance would be, not in Jerusalem, but at Babylon Mic 4:10, in captivity. His prophecy sank so deep, that, above a century afterward, just when it was about to have its fulfillment, it was the prophecy which was remembered. But the sufferings of time disappeared in the light of eternal truth. Above seven centuries rolled by, and Micah re-appears as the herald, not now of sorrow but of salvation. Wise men from afar, in the nobility of their simple belief, asked, "Where is he that is born King of the Jews?" A king, jealous for his temporal empire, gathered all those learned in Holy Scripture, and echoed the question. The answer was given, unhesitatingly, as a well-known truth of God, in the words of Micah. "For thus it is written in the Prophet." Glorious peerage of the two contemporary prophets of Judah. Ere Jesus was born, the Angel announced the birth of the Virgin's Son, "God with us," in the words of Isaiah. When He was born, He was pointed out as the Object of worship to the first converts from the heathen, on the authority of God, through Micah.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mic 1:1, The time when Micah prophesied; Mic 1:2, He shews the wrath of God against Jacob for idolatry; Mic 1:10, He exhorts to mourning.
Carl Friedrich Keil and Franz Delitzsch
I. Israel's Banishment into Exile, and Restoration - Micah 1 and Mic 2:1-13
The prophet's first address is throughout of a threatening and punitive character; it is not till quite the close, that the sun of divine grace breaks brightly shining through the thunder clouds of judgment. The announcement of the judgment upon Samaria as well as upon the kingdom of Judah and Jerusalem forms the first part (Mic 1:2-16); the reproof of the sins, especially of the unrighteousness of the great and mighty of the nation, the second part (Mic 2:1-11); and a brief but very comprehensive announcement of the salvation that will dawn upon the remnant of all Israel after the judgment, the conclusion of the address (Mic 2:12-13).
The Judgment upon Samaria and Judah - Micah 1
Micah, commencing with the appeal to all nations to observe the coming of the Lord for judgment upon the earth (Mic 1:2-4), announces to the people of Israel, on account of its sins and its apostasy from the Lord, the destruction of Samaria (Mic 1:5-7) and the spreading of the judgment over Judah; and shows how, passing from place to place, and proceeding to Jerusalem, and even farther, it will throw the kingdom into deep lamentation on account of the carrying away of its inhabitants.
John Gill
INTRODUCTION TO MICAH 1
This chapter treats of the judgments of God on Israel and Judah for their idolatry. It begins with the title of the whole book in which is given an account of the prophet, the time of his prophesying, and of the persons against whom he prophesied, Mic 1:1; next a preface to this chapter, requiring attention to what was about to be delivered, urged from the consideration of the awful appearance of God, which is represented as very grand and terrible, Mic 1:2; the cause of all which wrath that appeared in him was the transgression of Jacob; particularly their idolatry, as appears by the special mention of their idols and graven images in the account of their destruction, Mic 1:5; which destruction is exaggerated by the prophet's lamentation for it, Mic 1:8; and by the mourning of the inhabitants of the several places that should be involved in it, which are particularly mentioned, Mic 1:10.
1:11:1 Եւ եղեւ բան Տեառն առ Միքիէ Մորստացի. յաւուրս Յովաթամայ, եւ Աքազու, եւ Եզեկիայ՝ թագաւորաց Յուդայ։ Զոր ետես ՚ի վերայ Շամրնի եւ ՚ի վերայ Երուսաղեմի[10552]:[10552] Ոմանք. Առ Միքիա Մաւրստացի։
1 Յուդայի Յովաթամ, Աքազ եւ Եզեկիա թագաւորների ժամանակ Մորստացի Միքիային հասաւ Տիրոջ պատգամը, որ յայտնուեց նրան Սամարիայի եւ Երուսաղէմի մասին:
1 Տէրոջը խօսքը, որ Յուդայի թագաւորներուն, Յովաթամին, Աքազին ու Եզեկիային օրերը Մօրստացի Միքիային եղաւ եւ Սամարիայի ու Երուսաղէմի վրայով անոր յայտնուեցաւ.
Եւ եղեւ բան Տեառն առ Միքիէ Մորստացի` յաւուրս Յովաթամայ եւ Աքազու եւ Եզեկեայ` թագաւորաց Յուդայ, զոր ետես ի վերայ Շամրնի եւ ի վերայ Երուսաղեմի:

1:1 Եւ եղեւ բան Տեառն առ Միքիէ Մորստացի. յաւուրս Յովաթամայ, եւ Աքազու, եւ Եզեկիայ՝ թագաւորաց Յուդայ։ Զոր ետես ՚ի վերայ Շամրնի եւ ՚ի վերայ Երուսաղեմի[10552]:
[10552] Ոմանք. Առ Միքիա Մաւրստացի։
1 Յուդայի Յովաթամ, Աքազ եւ Եզեկիա թագաւորների ժամանակ Մորստացի Միքիային հասաւ Տիրոջ պատգամը, որ յայտնուեց նրան Սամարիայի եւ Երուսաղէմի մասին:
1 Տէրոջը խօսքը, որ Յուդայի թագաւորներուն, Յովաթամին, Աքազին ու Եզեկիային օրերը Մօրստացի Միքիային եղաւ եւ Սամարիայի ու Երուսաղէմի վրայով անոր յայտնուեցաւ.
zohrab-1805▾ eastern-1994▾ western am▾
1:11:1 Слово Господне, которое было к Михею Морасфитину во дни Иоафама, Ахаза и Езекии, царей Иудейских, и которое открыто ему о Самарии и Иерусалиме.
1:1 καὶ και and; even ἐγένετο γινομαι happen; become λόγος λογος word; log κυρίου κυριος lord; master πρὸς προς to; toward Μιχαιαν μιχαιας the τοῦ ο the Μωρασθι μωρασθι in ἡμέραις ημερα day Ιωαθαμ ιωαθαμ Iōatham; Ioatham καὶ και and; even Αχαζ αχαζ Achaz; Akhaz καὶ και and; even Εζεκιου εζεκιας Ezekias βασιλέων βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha ὑπὲρ υπερ over; for ὧν ος who; what εἶδεν οραω view; see περὶ περι about; around Σαμαρείας σαμαρεια Samareia; Samaria καὶ και and; even περὶ περι about; around Ιερουσαλημ ιερουσαλημ Jerusalem
1:1 דְּבַר־ dᵊvar- דָּבָר word יְהוָ֣ה׀ [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הָיָ֗ה hāyˈā היה be אֶל־ ʔel- אֶל to מִיכָה֙ mîḵˌā מִיכָה Micah הַ ha הַ the מֹּ֣רַשְׁתִּ֔י mmˈōraštˈî מֹורַשְׁתִּי from Moresheth בִּ bi בְּ in ימֵ֥י ymˌê יֹום day יֹותָ֛ם yôṯˈām יֹותָם Jotham אָחָ֥ז ʔāḥˌāz אָחָז Ahaz יְחִזְקִיָּ֖ה yᵊḥizqiyyˌā יְחִזְקִיָּה Hezekiah מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] חָזָ֥ה ḥāzˌā חזה see עַל־ ʕal- עַל upon שֹׁמְרֹ֖ון šōmᵊrˌôn שֹׁמְרֹון Samaria וִ wi וְ and ירֽוּשָׁלִָֽם׃ yrˈûšālˈāim יְרוּשָׁלִַם Jerusalem
1:1. verbum Domini quod factum est ad Micham Morasthiten in diebus Ioatham Ahaz Ezechiae regum Iuda quod vidit super Samariam et HierusalemThe word of the Lord, that came to Micheas, the Morasthite, in the days of Joathan, Achaz, and Ezechias, kings of Juda: which he saw concerning Samaria and Jerusalem.
1. The word of the LORD that came to Micah the Morashtite in the days of Jotham, Ahaz, and Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem.
1:1. The word of the Lord that came to Micah the Moreshethite, in the days of Jotham, Ahaz, and Hezekiah, kings of Judah, which he saw about Samaria and Jerusalem.
1:1. The word of the LORD that came to Micah the Morasthite in the days of Jotham, Ahaz, [and] Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem.
[16] The word of the LORD that came to Micah the Morasthite in the days of Jotham, Ahaz, [and] Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem:

1:1 Слово Господне, которое было к Михею Морасфитину во дни Иоафама, Ахаза и Езекии, царей Иудейских, и которое открыто ему о Самарии и Иерусалиме.
1:1
καὶ και and; even
ἐγένετο γινομαι happen; become
λόγος λογος word; log
κυρίου κυριος lord; master
πρὸς προς to; toward
Μιχαιαν μιχαιας the
τοῦ ο the
Μωρασθι μωρασθι in
ἡμέραις ημερα day
Ιωαθαμ ιωαθαμ Iōatham; Ioatham
καὶ και and; even
Αχαζ αχαζ Achaz; Akhaz
καὶ και and; even
Εζεκιου εζεκιας Ezekias
βασιλέων βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
ὑπὲρ υπερ over; for
ὧν ος who; what
εἶδεν οραω view; see
περὶ περι about; around
Σαμαρείας σαμαρεια Samareia; Samaria
καὶ και and; even
περὶ περι about; around
Ιερουσαλημ ιερουσαλημ Jerusalem
1:1
דְּבַר־ dᵊvar- דָּבָר word
יְהוָ֣ה׀ [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הָיָ֗ה hāyˈā היה be
אֶל־ ʔel- אֶל to
מִיכָה֙ mîḵˌā מִיכָה Micah
הַ ha הַ the
מֹּ֣רַשְׁתִּ֔י mmˈōraštˈî מֹורַשְׁתִּי from Moresheth
בִּ bi בְּ in
ימֵ֥י ymˌê יֹום day
יֹותָ֛ם yôṯˈām יֹותָם Jotham
אָחָ֥ז ʔāḥˌāz אָחָז Ahaz
יְחִזְקִיָּ֖ה yᵊḥizqiyyˌā יְחִזְקִיָּה Hezekiah
מַלְכֵ֣י malᵊḵˈê מֶלֶךְ king
יְהוּדָ֑ה yᵊhûḏˈā יְהוּדָה Judah
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
חָזָ֥ה ḥāzˌā חזה see
עַל־ ʕal- עַל upon
שֹׁמְרֹ֖ון šōmᵊrˌôn שֹׁמְרֹון Samaria
וִ wi וְ and
ירֽוּשָׁלִָֽם׃ yrˈûšālˈāim יְרוּשָׁלִַם Jerusalem
1:1. verbum Domini quod factum est ad Micham Morasthiten in diebus Ioatham Ahaz Ezechiae regum Iuda quod vidit super Samariam et Hierusalem
The word of the Lord, that came to Micheas, the Morasthite, in the days of Joathan, Achaz, and Ezechias, kings of Juda: which he saw concerning Samaria and Jerusalem.
1:1. The word of the Lord that came to Micah the Moreshethite, in the days of Jotham, Ahaz, and Hezekiah, kings of Judah, which he saw about Samaria and Jerusalem.
1:1. The word of the LORD that came to Micah the Morasthite in the days of Jotham, Ahaz, [and] Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Ст. 1: является надписанием книги. См. введение. В надписании комментаторы обращают внимание на то, что пророк называет Самарию прежде Иерусалима; это объясняется тем, что пророк говорит о суде над народом Божиим, а этому суду прежде подверглась Самария. - Которое открыто ему. с евр. точнее - "Которое он видел" (ascher chazah); у LXX uper wn eide, - сокращенный оборот вместо uper toutwn, a eide, с слав.: "о них же виде".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The word of the LORD that came to Micah the Morasthite in the days of Jotham, Ahaz, and Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem. 2 Hear, all ye people; hearken, O earth, and all that therein is: and let the Lord GOD be witness against you, the Lord from his holy temple. 3 For, behold, the LORD cometh forth out of his place, and will come down, and tread upon the high places of the earth. 4 And the mountains shall be molten under him, and the valleys shall be cleft, as wax before the fire, and as the waters that are poured down a steep place. 5 For the transgression of Jacob is all this, and for the sins of the house of Israel. What is the transgression of Jacob? is it not Samaria? and what are the high places of Judah? are they not Jerusalem? 6 Therefore I will make Samaria as a heap of the field, and as plantings of a vineyard: and I will pour down the stones thereof into the valley, and I will discover the foundations thereof. 7 And all the graven images thereof shall be beaten to pieces, and all the hires thereof shall be burned with the fire, and all the idols thereof will I lay desolate: for she gathered it of the hire of a harlot, and they shall return to the hire of an harlot.
Here is, I. A general account of this prophet and his prophecy, v. 1. This is prefixed for the satisfaction of all that read and hear the prophecy of this book, who will give the more credit to it when they know the author and his authority. 1. The prophecy is the word of the Lord; it is a divine revelation. Note, What is written in the Bible, and what is preached by the ministers of Christ according to what is written there, must be heard and received, not as the word of dying men, which we may be judges of, but as the word of the living God, which we must be judged by, for so it is. This word of the Lord came to the prophet, came plainly, came powerfully, came in a preventing way, and he saw it, saw the vision in which it was conveyed to him, saw the things themselves which he foretold, with as much clearness and certainty as if they had been already accomplished. 2. The prophet is Micah the Morasthite; his name Micah is a contraction of Micaiah, the name of a prophet some ages before (in Ahab's time, 1 Kings xxii. 8); his surname, the Morasthite, signifies that he was born, or lived, at Moresheth, which is mentioned here (v. 14), or Mareshah, which is mentioned v. 15, and Josh. xv. 44. The place of his abode is mentioned, that any one might enquire in that place, at that time, and might find there was, or had been, such a one there, who was generally reputed to be a prophet. 3. The date of his prophecy is in the reigns of three kings of Judah--Jotham, Ahaz, and Hezekiah. Ahaz was one of the worst of Judah's kings, and Hezekiah one of the best; such variety of times pass over God's ministers, times that frown and times that smile, to each of which they must study to accommodate themselves, and to arm themselves against the temptations of both. The promises and threatenings of this book are interwoven, by which it appears that even in the wicked reign he preached comfort, and said to the righteous then that it should be well with them; and that in the pious reign he preached conviction, and said to the wicked then that it should be ill with them; for, however the times change, the word of the Lord is still the same. 4. The parties concerned in this prophecy; it is concerning Samaria and Jerusalem, the head cities of the two kingdoms of Israel and Judah, under the influence of which the kingdoms themselves were. Though the ten tribes have deserted the houses both of David and Aaron, yet God is pleased to send prophets to them.
II. A very solemn introduction to the following prophecy (v. 2), in which, 1. The people are summoned to draw near and give their attendance, as upon a court of judicature: Hear, all you people, Note, Where God has a mouth to speak we must have an ear to hear; we all must, for we are all concerned in what is delivered. "Hear, you people" (all of them, so the margin reads it), "all you that are now within hearing, and all others that hear it at second hand." It is an unusual construction; but those words with which Micah begins his prophecy are the very same in the original with those wherewith Micaiah ended his, 1 Kings xxii. 28. 2. The earth is called upon, with all that therein is, to hear what the prophet has to say: Hearken, O earth! The earth shall be made to shake under the stroke and weight of the judgments coming; sooner will the earth hear than this stupid senseless people; but God will be heard when he pleads. If the church, and those in it, will not hear, the earth, and those in it, shall, and shame them. 3. God himself is appealed to, and his omniscience, power, and justice, are vouched in testimony against this people: "Let the Lord God be witness against you, a witness that you had fair warning given you, that your prophets did their duty faithfully as watchmen, but you would not take the warning; let the accomplishment of the prophecy be a witness against your contempt and disbelief of it, and prove, to your conviction and confusion, that it was the word of God, and no word of his shall fall to the ground." Note, God himself will be a witness, by the judgments of his hand, against those that would not receive his testimony in the judgments of his mouth. He will be a witness from his holy temple in heaven, when he comes down to execute judgment (v. 3) against those that turned a deaf ear to his oracles, wherein he witnessed to them, out of his holy temple at Jerusalem.
III. A terrible prediction of destroying judgments which should come upon Judah and Israel, which had its accomplishment soon after in Israel, and at length in Judah; for it is foretold, 1. That God himself will appear against them, v. 3. They boasted of themselves and their relation to God, as if that would secure them; but, though God never deceives the faith of the upright, he will disappoint the presumption of the hypocrites, for, behold, the Lord comes forth out of his place, quits his mercy-seat, where they thought they had him fast, and prepares his throne for judgment; his glory departs, for they drive it from them. God's way towards this people had long been a way of mercy, but now he changes his way, he comes out of his place, and will come down. He had seemed to retire, as one regardless of what was done, but now he will show himself, he will rend the heavens, and will come down, not as sometimes, in surprising mercies, but in surprising judgments, to do things not for them, but against them, which they looked not for, Isa. lxiv. 1; xxvi. 21. 2. That when the Creator appears against them it shall be in vain for any creature to appear for them. He will tread with contempt and disdain upon the high places of the earth, upon all the powers that are advanced in competition with him or in opposition to him; and he will so tread upon them as to tread them down and level them. High places, set up for the worship of idols or for military fortifications, shall all be trodden down and trampled into the dust. Do men trust to the height and strength of the mountains and rocks, as if they were sufficient to bear up their hopes and bear off their fears? They shall be molten under him, melted down as wax before the fire, Ps. lxviii. 2. Do they trust to the fruitfulness of the valleys, and their products? They shall be cleft, or rent, with those fiery streams that shall come pouring down from the mountains when they are melted. They shall be ploughed and washed away as the ground is by the waters that are poured down a steep place. God is said to cleave the earth with rivers, Hab. iii. 9. Neither men of high degree, as the mountains, nor men of low degree, as the valleys, shall be able to secure either themselves or the land from judgments of God, when they are sent with commission to lay all waste, and, like a sweeping rain, to leave no food, Prov. xxviii. 3. This is applied particularly to the head city of Israel, which they hoped would be a protection to the kingdom (v. 6): I will make Samaria, that is now a rich and populous city, as a heap of the field, as a heap of dung laid there to be spread, or as a heap of stones gathered together to be carried away, and as plantings of a vineyard, as hillocks of earth raised to plant vines in. God will make of that city a heap, of that defenced city a ruin, Isa. xxv. 2. Their altars had been as heaps in the furrows of the fields (Hos. xii. 11) and now their houses shall be so, as ruinous heaps. The stones of the city are poured down into the valley by the fury of the conqueror, who will thus be revenged on those walls that so long held out against him. They shall be quite pulled down, so that the very foundations shall be discovered, that had been covered by the superstructure; and not one stone shall be left upon another.
IV. A charge of sin upon them, as the procuring cause of these desolating judgments (v. 5): For the transgression of Jacob is all this. If it be asked, "Why is God so angry, and why are Jacob and Israel thus brought to ruin by his anger?" the answer is ready: Sin has done all the mischief; sin has laid all waste; all the calamities of Jacob and Israel are owing to their transgressions; if they had not gone away from God, he would never have appeared thus against them. Note, External privileges and professions will not secure a sinful people from the judgments of God. If sin be found in the house of Israel, if Jacob be guilty of transgression and rebellion, God will not spare them; no, he will punish them first, for their sins are of all others most provoking to him, for they are most reproaching. But it is asked, What is the transgression of Jacob? Note, When we feel the smart of sin it concerns us to enquire what the sin is which we smart for, that we may particularly war against that which wars against us. And what is it? 1. It is idolatry; it is the high places; that is the transgression, the great transgression which reigns in Israel; that is spiritual whoredom, the violation of the marriage-covenant, which merits a divorce. Even the high places of Judah, though not so bad as the transgression of Jacob, were yet offensive enough to God, and a remaining blemish upon some of the good reigns. Howbeit the high places were not taken away. 2. It is the idolatry of Samaria and Jerusalem, the royal cities of those two kingdoms. These were the most populous places, and where there were most people there was most wickedness, and they made one another worse. These were the most pompous places; there men lived most in wealth and pleasure, and they forgot God. These were the places that had the greatest influence upon the country, by authority and example; so that from them idolatry and profaneness went forth throughout all the land, Jer. xxiii. 15. Note, Spiritual distempers are most contagious in persons and places that are most conspicuous. If the head city of a kingdom, or the chief family in a parish, be vicious and profane, many will follow their pernicious ways, and write after a bad copy when great ones set it for them. The vices of leaders and rulers are leading ruling vices, and therefore shall be surely and sorely punished. Those have a great deal to answer for indeed that not only sin, but make Israel to sin. Those must expect to be made examples that have been examples of wickedness. If the transgression of Jacob is Samaria, therefore shall Samaria become a heap. Let the ringleaders in sin hear this and fear.
V. The punishment made to answer the sin, in the particular destruction of the idols, v. 7. 1. The gods they worshipped shall be destroyed: The graven images shall be beaten to pieces by the army of the Assyrians, and all the idols shall be laid desolate. Samaria and her idols were ruined together by Sennacherib (Isa. x. 11), and their gods cast into the fire, for they were no gods (Isa. xxxvii. 19); and this was the Lord's doing: I will lay the idols desolate. Note, If the law of God prevail not to make men in authority destroy idols, God will take the work into his own hands, and will do it himself. 2. The gifts that passed between them and their gods shall be destroyed; for all the hires thereof shall be burnt with fire, which may be meant either of the presents they made to their idols for the replenishing of their altars, and the adorning of their statues and temples (these shall become a prey to the victorious army, which shall rifle not only private houses, but the houses of their gods), or of the corn, and wine, and oil, which they called the rewards, or hires, which their idols, their lovers, gave them (Hos. ii. 12); these shall be taken from them by him whom (by ascribing them to their dear idols) they had defrauded of the honour due to him. Note, That cannot prosper by which men either are hired to sin or hire others to sin; for the wages of sin will be death. She gathered it of the hire of the harlot, and it shall return to the hire of a harlot. They enriched themselves by their leagues with the idolatrous nations, who gave them advantages, to court them into the service of their idols, and their idols' temples were enriched with gifts by those who went a whoring after them. And all this wealth shall become a prey to the idolatrous nations, and so be the hire of a harlot again, wages to an army of idolaters, who shall take it as a reward given them by their gods. It shall be a present to king Jareb, Hos. x. 6. What they gave to their idols, and what they thought they got by them, shall be as the hire of a harlot; the curse of God shall be upon it, and it shall never prosper, nor do them any good. It is common that what is squeezed out by one lust is squandered away upon another.
Adam Clarke: Commentary on the Bible - 1831
1:1: The word of the Lord that came to Micah the Morasthite - For all authentic particulars relative to this prophet, see the introduction.
In the days of Jotham, Ahaz, and Hezekiah - These three kings reigned about threescore years; and Micah is supposed to have prophesied about forty or fifty years; but no more of his prophecies have reached posterity than what are contained in this book, nor is there any evidence that any more was written. His time appears to have been spent chiefly in preaching and exhorting; and he was directed to write those parts only that were calculated to profit succeeding generations.
Albert Barnes: Notes on the Bible - 1834
1:1: The word of the Lord that came to Micah ... which he saw - No two of the prophets authenticate their prophecy in exactly the same way. They, one and all, have the same simple statement to make, that this which they say is from God, and through them. A later hand, had it added the titles, would have formed all upon one model. The title was an essential part of the prophetic book, as indicating to the people afterward, that it was not written after the event. It was a witness, not to the prophet whose name it bears, but to God. The prophet bare witness to God, that what he delivered came from Him. The event bare witness to the prophet, that he said this truly, in that he knew what God alone could know - futurity. Micah blends in one the facts, that he related in words given him by God, what he had seen spread before him in prophetic vision. His prophecy was, in one, "the word of the Lord which came to him," and "a sight which he saw."
Micah omits all mention of his father. His great predecessor was known as Micaiah son of Imlah. Micah, a villager, would be known only by the name of his native village. So Nahum names himself "the Elkoshite;" Jonah is related to be a native "of Gath-hepher;" Elijah, the Tishbite, a sojourner in the despised Gilead Kg1 17:1; Elisha, of Abelmeholah; Jeremiah, of Anathoth; forerunners of Him, and taught by His Spirit who willed to be born at Bethlehem, and, since this, although too little to be counted "among the thousands of Judah," was yet a royal city and was to be the birthplace of the Christ, was known only as Jesus of Nazareth, "the Nazarene." No prophet speaks of himself, or is spoken of, as born at Jerusalem, "the holy city." They speak of themselves with titles of lowliness, not of greatness.
Micah dates his prophetic office from kings of Judah only, as the only kings of the line appointed by God. Kings of Israel are mentioned in addition, only by prophets of Israel. He names Samaria first, because, its iniquity being most nearly full, its punishment was the nearest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: Micah: Mic 1:14, Mic 1:15; Jer 26:18
Jotham: ch2 27:1-32:33; Isa 1:1; Hos 1:1
which: Amo 1:1; Hab 1:1
concerning: Mic 1:5; Hos 4:15, Hos 5:5-14, Hos 6:10, Hos 6:11, Hos 8:14, Hos 12:1, Hos 12:2; Amo 2:4-8, Amo 3:1, Amo 3:2, Amo 6:1
Carl Friedrich Keil and Franz Delitzsch
1:1
The heading in Mic 1:1 has been explained in the introduction. Mic 1:2-4 form the introduction to the prophet's address. Mic 1:2. "Hear, all ye nations: observe, O earth, and that which fills it: and let the Lord Jehovah be a witness against you, the Lord out of His holy palace. Mic 1:3. For, behold, Jehovah cometh forth from His place, and cometh down, and marcheth over the high places of the earth. Mic 1:4. And the mountains will melt under Him, and the valleys split, like wax before the fire, like water poured out upon a slope." The introductory words, "Hear, ye nations all," are taken by Micah from his earlier namesake the son of Imlah (3Kings 22:28). As the latter, in his attack upon the false prophets, called all nations as witnesses to confirm the truth of his prophecy, so does Micah the Morashite commence his prophetic testimony with the same appeal, so as to announce his labours at the very outset as a continuation of the activity of his predecessor who had been so zealous for the Lord. As the son of Imlah had to contend against the false prophets as seducers of the nation, so has also the Morashtite (compare Mic 2:6, Mic 2:11; Mic 3:5, Mic 3:11); and as the former had to announce to both kingdoms the judgment that would come upon them on account of their sins, so has also the latter; and he does it by frequently referring to the prophecy of the elder Micah, not only by designating the false prophets as those who walk after the rūăch and lie, sheqer (Mic 2:11), which recals to mind the rūăch sheqer of the prophets of Ahab (3Kings 22:22-23), but also in his use of the figures of the horn of iron in Mic 4:13 (compare the horns of iron of the false prophet Zedekiah in 3Kings 22:11), and of the smiting upon the cheek in Mic 5:1 (compare 3Kings 22:14). ‛Ammı̄m kullâm does not mean all the tribes of Israel; still less does it mean warlike nations. ‛Ammı̄m never has the second meaning, and the first it has only in the primitive language of the Pentateuch. But here both these meanings are precluded by the parallel ארץ וּמלאהּ; for this expression invariably signifies the whole earth, with that which fills it, except in such a case as Jer 8:16, where 'erets is restricted to the land of Israel by the preceding hâ'ârets, or Ezek 12:19, where it is so restricted by the suffix 'artsâh. The appeal to the earth and its fulness is similar to the appeals to the heaven and the earth in Is 1:2 and Deut 32:1. All nations, yea the whole earth, and all creatures upon it, are to hear, because the judgment which the prophet has to announce to Israel affects the whole earth (Mic 1:3, Mic 1:4), the judgment upon Israel being connected with the judgment upon all nations, or forming a portion of that judgment. In the second clause of the verse, "the Lord Jehovah be witness against you," it is doubtful who is addressed in the expression "against you." The words cannot well be addressed to all nations and to the earth, because the Lord only rises up as a witness against the man who has despised His word and transgressed His commandments. For being a witness is not equivalent to witnessing or giving testimony by words, - say, for example, by the admonitory and corrective address of the prophet which follows, as C. B. Michaelis supposes, - but refers to the practical testimony given by the Lord in the judgment (Mic 1:3 ff), as in Mal 3:5 and Jer 42:5. Now, although the Lord is described as the Judge of the world in Mic 1:3 and Mic 1:4, yet, according to Mic 1:5., He only comes to execute judgment upon Israel. Consequently we must refer the words "to you" to Israel, or rather to the capitals Samaria and Jerusalem mentioned in Mic 1:1, just as in Nahum 1:8 the suffix simply refers to the Nineveh mentioned in the heading, to which there has been no further allusion in Nahum 1:2-7. This view is also favoured by the fact that Micah summons all nations to hear his word, in the same sense as his earlier namesake in 3Kings 22:28. What the prophet announces in word, the Lord will confirm by deed, - namely, by executing the predicted judgment, - and indeed "the Lord out of His holy temple," i.e., the heaven where He is enthroned (Ps 11:4); for (3Kings 22:3) the Lord will rise up from thence, and striding over the high places of the earth, i.e., as unbounded Ruler of the world (cf. Amos 4:13 and Deut 32:13), will come down in fire, so that the mountains melt before Him, that is to say, as Judge of the world. The description of this theophany is founded upon the idea of a terrible storm and earthquake, as in Ps 18:8. The mountains melt (Judg 5:4 and Ps 68:9) with the streams of water, which discharge themselves from heaven (Judg 5:4), and the valleys split with the deep channels cut out by the torrents of water. The similes, "like wax," etc. (as in Ps 68:3), and "like water," etc., are intended to express the complete dissolution of mountains and valleys. The actual facts answering to this description are the destructive influences exerted upon nature by great national judgments.
Geneva 1599
1:1 The word of the LORD that came to Micah the (a) Morasthite in the days of Jotham, Ahaz, [and] Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem.
The Argument - Micah the prophet of the tribe of Judah served in the work of the Lord concerning Judah and Israel at least thirty years: during which time Isaiah prophesied. He declares the destruction first of the one kingdom, and then of the other, because of their manifold wickedness, but chiefly because of their idolatry. And to this end he notes the wickedness of the people, the cruelty of the princes and governors, and the allowing of the false prophets, and the delighting in them. Then he sets forth the coming of Christ, his kingdom, and the felicity of it. This Prophet was not that Micah who resisted Ahab and all his false prophets, (3Kings 22:8) but another with the same name.
(a) Born in Mareshah, a city of Judah.
John Gill
1:1 The word of the Lord that came to Micah the Morasthite,.... So called, either from Mareshah, mentioned Mic 1:15; and was a city in the tribe of Judah, Josh 15:44; as the Targum, Jarchi, Kimchi, and Zacutus (i); or rather from Moresheth, from which Moreshethgath, Mic 1:14; is distinguished; which Jerom (k) says was in his time a small village in the land of Palestine, near Eleutheropolis. Some think these two cities to be one and the same; but they appear to be different from the account of Jerom (l) elsewhere. The Arabic version reads it, Micah the son of Morathi; so Cyril, in his commentary on this place, mentions it as the sense of some, that Morathi was the father of the prophet; which can by no means be assented to:
in the days of Jotham, Ahaz, and Hezekiah, kings of Judah; by which it appears that he was contemporary with Isaiah, Hoses, and Amos, though they began to prophesy somewhat sooner than he, even in the days of Uzziah; very probably he conversed with these prophets, especially Isaiah, with whom he agrees in many things; his style is like his, and sometimes uses the same phrases: he, being of the tribe of Judah, only mentions the kings of that nation most known to him; though he prophesied against Israel, and in the days of Zachariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea:
which he saw concerning Samaria and Jerusalem; in the vision of prophecy; Samaria was the metropolis of the ten tribes of Israel, and is put for them all; as Jerusalem was of the tribes of Judah and Benjamin, and is put for them Samaria is mentioned first, because it was the head of the greatest body of people; and as it was the first in transgression, it was the first in punishment.
(i) Juchashin, fol. 12. 1. (k) Prolog. in Mic. (l) Epitaph. Paulae, ut supra. (tom. 1. operum, fol. 60. A. B.)
John Wesley
1:1 Hezekiah - The best son, of the worst father. How long Micah prophesied during his reign, we can but conjecture, possibly 'till the fourteenth year of Hezekiah. So this prophet may be supposed to have prophesied sixteen years in Jotham's time, as many under Ahaz, and fourteen under Hezekiah, in all forty - six years. And he survived the captivity of Israel ten years, which he lamented as well as foretold.
1:21:2: Լուարո՛ւք ժողովուրդք ամենայն. եւ ունկն դիցէ երկիր՝ եւ ամենայն բնակիչք նորա. եւ եղիցի Տէր Աստուած ՚ի միջի ձերում ՚ի վկայութիւն. Տէր ՚ի տանէ սրբոյ իւրմէ։
2 Լսեցէ՛ք, բոլո՛ր ժողովուրդներ, եւ թող երկիրն ու նրա բոլոր բնակիչները ունկնդրեն: Տէր Աստուածը թող լինի ձեր մէջ վկայութեան համար, Տէրը՝ իր սուրբ տնից:
2 «Լսեցէ՛ք, ո՛վ բոլոր ժողովուրդներ, Մտիկ ըրէ՛ք, ո՛վ երկիր ու անոր բոլոր բնակիչներ*։Տէր Եհովան ձեզի դէմ վկայ ըլլայ, Տէրը՝ ինք իր սուրբ տաճարէն։
Լուարուք, ժողովուրդք ամենայն, եւ ունկն դիցէ երկիր եւ ամենայն բնակիչք նորա. եւ եղիցի Տէր Աստուած ի միջի ձերում ի վկայութիւն, Տէր ի տանէ սրբոյ իւրմէ:

1:2: Լուարո՛ւք ժողովուրդք ամենայն. եւ ունկն դիցէ երկիր՝ եւ ամենայն բնակիչք նորա. եւ եղիցի Տէր Աստուած ՚ի միջի ձերում ՚ի վկայութիւն. Տէր ՚ի տանէ սրբոյ իւրմէ։
2 Լսեցէ՛ք, բոլո՛ր ժողովուրդներ, եւ թող երկիրն ու նրա բոլոր բնակիչները ունկնդրեն: Տէր Աստուածը թող լինի ձեր մէջ վկայութեան համար, Տէրը՝ իր սուրբ տնից:
2 «Լսեցէ՛ք, ո՛վ բոլոր ժողովուրդներ, Մտիկ ըրէ՛ք, ո՛վ երկիր ու անոր բոլոր բնակիչներ*։Տէր Եհովան ձեզի դէմ վկայ ըլլայ, Տէրը՝ ինք իր սուրբ տաճարէն։
zohrab-1805▾ eastern-1994▾ western am▾
1:21:2 Слушайте, все народы, внимай, земля и все, что наполняет ее! Да будет Господь Бог свидетелем против вас, Господь из святаго храма Своего!
1:2 ἀκούσατε ακουω hear λαοί λαος populace; population λόγους λογος word; log καὶ και and; even προσεχέτω προσεχω pay attention; beware ἡ ο the γῆ γη earth; land καὶ και and; even πάντες πας all; every οἱ ο the ἐν εν in αὐτῇ αυτος he; him καὶ και and; even ἔσται ειμι be κύριος κυριος lord; master ἐν εν in ὑμῖν υμιν you εἰς εις into; for μαρτύριον μαρτυριον evidence; testimony κύριος κυριος lord; master ἐξ εκ from; out of οἴκου οικος home; household ἁγίου αγιος holy αὐτοῦ αυτος he; him
1:2 שִׁמְעוּ֙ šimʕˌû שׁמע hear עַמִּ֣ים ʕammˈîm עַם people כֻּלָּ֔ם kullˈām כֹּל whole הַקְשִׁ֖יבִי haqšˌîvî קשׁב give attention אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth וּ û וְ and מְלֹאָ֑הּ mᵊlōʔˈāh מְלֹא fullness וִ wi וְ and יהִי֩ yhˌî היה be אֲדֹנָ֨י ʔᵃḏōnˌāy אֲדֹנָי Lord יְהוִ֤ה [yᵊhwˈih] יְהוָה YHWH בָּכֶם֙ bāḵˌem בְּ in לְ lᵊ לְ to עֵ֔ד ʕˈēḏ עֵד witness אֲדֹנָ֖י ʔᵃḏōnˌāy אֲדֹנָי Lord מֵ mē מִן from הֵיכַ֥ל hêḵˌal הֵיכָל palace קָדְשֹֽׁו׃ qoḏšˈô קֹדֶשׁ holiness
1:2. audite populi omnes et adtendat terra et plenitudo eius et sit Dominus Deus vobis in testem Dominus de templo sancto suoHear, all ye people: and let the earth give ear, and all that is therein: and let the Lord God be a witness to you, the Lord from his holy temple.
2. Hear, ye peoples, all of you; hearken, O earth, and all that therein is: and let the Lord GOD be witness against you, the Lord from his holy temple.
1:2. All peoples, listen. And may the earth and its fullness pay attention. And may the Lord God be a witness to you, the Lord from his holy temple.
1:2. Hear, all ye people; hearken, O earth, and all that therein is: and let the Lord GOD be witness against you, the Lord from his holy temple.
Hear, all ye people; hearken, O earth, and all that therein is: and let the Lord GOD be witness against you, the Lord from his holy temple:

1:2 Слушайте, все народы, внимай, земля и все, что наполняет ее! Да будет Господь Бог свидетелем против вас, Господь из святаго храма Своего!
1:2
ἀκούσατε ακουω hear
λαοί λαος populace; population
λόγους λογος word; log
καὶ και and; even
προσεχέτω προσεχω pay attention; beware
ο the
γῆ γη earth; land
καὶ και and; even
πάντες πας all; every
οἱ ο the
ἐν εν in
αὐτῇ αυτος he; him
καὶ και and; even
ἔσται ειμι be
κύριος κυριος lord; master
ἐν εν in
ὑμῖν υμιν you
εἰς εις into; for
μαρτύριον μαρτυριον evidence; testimony
κύριος κυριος lord; master
ἐξ εκ from; out of
οἴκου οικος home; household
ἁγίου αγιος holy
αὐτοῦ αυτος he; him
1:2
שִׁמְעוּ֙ šimʕˌû שׁמע hear
עַמִּ֣ים ʕammˈîm עַם people
כֻּלָּ֔ם kullˈām כֹּל whole
הַקְשִׁ֖יבִי haqšˌîvî קשׁב give attention
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
וּ û וְ and
מְלֹאָ֑הּ mᵊlōʔˈāh מְלֹא fullness
וִ wi וְ and
יהִי֩ yhˌî היה be
אֲדֹנָ֨י ʔᵃḏōnˌāy אֲדֹנָי Lord
יְהוִ֤ה [yᵊhwˈih] יְהוָה YHWH
בָּכֶם֙ bāḵˌem בְּ in
לְ lᵊ לְ to
עֵ֔ד ʕˈēḏ עֵד witness
אֲדֹנָ֖י ʔᵃḏōnˌāy אֲדֹנָי Lord
מֵ מִן from
הֵיכַ֥ל hêḵˌal הֵיכָל palace
קָדְשֹֽׁו׃ qoḏšˈô קֹדֶשׁ holiness
1:2. audite populi omnes et adtendat terra et plenitudo eius et sit Dominus Deus vobis in testem Dominus de templo sancto suo
Hear, all ye people: and let the earth give ear, and all that is therein: and let the Lord God be a witness to you, the Lord from his holy temple.
1:2. All peoples, listen. And may the earth and its fullness pay attention. And may the Lord God be a witness to you, the Lord from his holy temple.
1:2. Hear, all ye people; hearken, O earth, and all that therein is: and let the Lord GOD be witness against you, the Lord from his holy temple.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Пророк обращается с речью ко всем народам и к земле. Из дальнейшего видно, что пророк говорит о народах и о земле, против которой выступает свидетелем Бог, т. е. не о языческих народах (Новак), а о народе и земле Израиля. - Господь из святаго храма Своего: библейские писатели нередко называют храмом Божиим небо (Пс XI:4; XVII:7; ХIVIII:9; Авв II:20); как видно из ст. 4-го, Михей под храмом Господа разумеет небесное жилище Бога. У LXX в ст. 2-м вместо евр. слушайте все народы, acousate laoi logouV, слав. "слышите людие вси (panteV, только в некоторых изданиях в рукописях LXX) словеса"; последнее, вероятно, возникло из евр. kullam (народы все), прочитанного как millim речи. Выражение, все что наполняет ее, LXX передают перифрастически и понимают о людях; отсюда в слав. "земле и вси, иже на ней". Вместо слова свидетелем (cd) у LXX отвлеченно eiV marturion, слав. "в послушествование", во свидетельство.
Adam Clarke: Commentary on the Bible - 1831
1:2: Hear, all ye people - The very commencement of this prophecy supposes preceding exhortations and predictions.
Hearken, O earth - ארץ arets, here, should be translated land, the country of the Hebrews being only intended.
And let the Lord God be Witness - Let him who has sent me with this message be witness that I have delivered it faithfully; and be a witness against you, if you take not the warning.
The Lord from his holy temple - The place where he still remains as your King, and your Judge; and where you profess to pay your devotions. The temple was yet standing, for Jerusalem was not taken for many years after this; and these prophecies were delivered before the captivity of the ten tribes, as Micah appears to have been sent both to Israel and to Judah. See Mic 1:5-9, Mic 1:12, Mic 1:13.
Albert Barnes: Notes on the Bible - 1834
1:2: Hear, all ye people - Literally, "hear, ye peoples, all of them." Some 140, or 150 years had flowed by, since Micaiah, son of Imlah, had closed his prophecy in these words. And now they burst out anew. From age to age the word of God holds its course, ever receiving new fulfillments, never dying out, until the end shall come. The signal fulfillment of the prophecy, to which the former Micalah had called attention in these words, was an earnest of the fulfillment of this present message of God.
Hearken, O earth, and all that therein is - The "peoples" or "nations" are never Judah and Israel only: the earth and the fullness thereof is the well-known title of the whole earth and all its inhabitants. Moses Deu 32:1, Asaph Psa 50:7, Isaiah Isa 1:2, call heaven and earth as witnesses against God's people. Jeremiah, Jer 6:19 as Micah here, summons the nations and the earth. The contest between good and evil, sin and holiness, the kingdom of God and the kingdom of Satan, everwhere, but most chiefly where God's Presence is nearest, is "a spectacle to the world, to angels and to men" Co1 4:9. The nations are witnesses of God against His own people, so that these should not say, that it was for want of faithfulness or justice or power Exo 32:12; Num 14:16; Jos 7:8-9, but in His righteous judgment, that He cast off whom He had chosen. So shall the Day of Judgment "Rev_eal His righteousness" Rom 2:5. "Hearken, O earth." The lifeless earth Psa 114:7; Psa 97:5 trembles "at the Presence of God," and so reproaches the dullness of man. By it he summons man to listen with great Rev_erence to the Voice of God.
And let the Lord God be witness against you - Not in words, but in deeds ye shall know, that I speak not of myself but God in me, when, what I declare, He shall by His Presence fulfill. But the nations are appealed to, not merely because the judgments of God on Israel should be made known to them by the prophets. He had not yet spoken of Israel or Judah, whereas he had spoken to the nations; "hear, ye peoples." It seems then most likely that here too he is speaking to them. Every judgment is an earnest, a forerunner, a part, of the final judgment and an example of its principles. It is but "the last great link in the chain," which unites God's dealings in time with eternity. God's judgments on one imply a judgment on all. His judgments in time imply a Judgment beyond time. Each sinner feels in his own heart response to God's visible judgments on another. Each sinful nation may read its own doom in the sentence on each other nation.
God judges each according to his own measure of light and grace, accepted or refused. The pagan shall be judged by "the law written in their heart" Rom 2:12-15; the Jew, by the law of Moses and the light of the prophets; Christians, by the law of Christ. "The word," Christ saith, "that I have spoken, the same shall judge him at the last Day" Joh 12:48. God Himself foretold, that the pagan should know the ground of His judgments against His people. "All nations shall say, wherefore hath the Lord done thus unto this land? What meaneth the heat of this great anger? Then men shall say, Because they have forsaken the covenant of the Lord God of their fathers which He made with them, when He brought them forth out of the land of Egypt, ..." Deu 29:24-25. But in that the pagan knew why God so punished His people, they came so far to know the mind of God; and God, who at no time "left Himself without witness" Act 14:17, bore fresh "witness" to them, and, so far us they neglected it, against them. A Jew, wheRev_er he is seen throughout the world, is a witness to the world of God's judgments against sin.
Dionysius: "Christ, the faithful Witness, shall witness against those who do ill, for those who do well."
The Lord from His holy temple - Either that at Jerusalem, where God shewed and Rev_ealed Himself, or Heaven of which it was the image. As David says, "The Lord is in His holy temple; the Lord's throne is in heaven" Psa 11:4; and contrasts His dwelling in heaven and His coming down upon earth. "He bowed the heavens also and came down" Psa 18:9; and Isaiah, in like words, "Behold, the Lord cometh out of His place to punish the inhabitants of the earth for their iniquity" Isa 26:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: all ye people: Heb. ye people all of them
hearken: Mic 6:1, Mic 6:2; Deu 32:1; Psa 49:1, Psa 49:2, Psa 50:1; Isa 1:2; Jer 22:29; Mar 7:14-16; Rev 2:7, Rev 2:11, Rev 2:17, Rev 2:29, Rev 3:6, Rev 3:13, Rev 3:22
all that therein is: Heb. the fulness thereof, Psa 24:1, Psa 50:12
let: Psa 50:7; Jer 29:23; Mal 2:14, Mal 3:5
the Lord from: Psa 11:4, Psa 28:2; Jon 2:7; Hab 2:20
Geneva 1599
1:2 Hear, (b) all ye people; hearken, O earth, and all that therein is: and let the Lord GOD be witness against you, the Lord from his holy temple.
(b) Because of the malice and obstinacy of the people, whom he had so often exhorted to repentance, he summons them to God's judgments, taking all creatures, and God himself as witness, that the preaching of the Prophets, which they have abused, will be avenged.
John Gill
1:2 Hear, all ye people,.... Or, "the people, all of them" (m); not all the nations of the world, but the nations of Israel, so called from their several tribes; though some (n) think the rest of the inhabitants of the earth are meant: thee are the same words which are used by Micaiah the prophet in the times of Ahab, long before this time, from whom they might be borrowed, 3Kings 22:28. The phrase in the Hebrew language, as Aben Ezra observes, is very wonderful, and serves to strike the minds and excite the attention of men; it is like the words of a crier, in a court of judicature, calling for silence:
hearken, O earth, and all that therein is; or, "its fulness" (o); the land of Israel and Judah, the whole land of promise, and all the inhabitants of it; for to them are the following words directed:
and let the Lord God be witness against you; or, "in you" (p); the Word of the Lord, as the Targum; let him who is the omniscient God, and knows all hearts, thoughts, words, and actions, let him bear witness in your consciences, that what I am about to say is truth, and comes from him; is not my own word, but his; and if you disregard it, and repent not, let him be a witness against you, and for me, that I have prophesied in his name; that I have faithfully delivered his message, and warned you of your danger, and reproved you for your sins, and have kept back nothing I have been charged and entrusted with: and now, you are summoned into open court, and at the tribunal of the great God of heaven and earth; let him be a witness against you of the many sins you have been guilty of, and attend while the indictment is read, the charge exhibited, and the proof given by
the Lord from his holy temple, from heaven, the habitation of his holiness; whose voice speaking from thence should be hearkened to; who from thence beholds all the actions of men, and from whence his wrath is revealed against their sins, and he gives visible tokens of his displeasure; and especially when he seems to come forth from thence in some remarkable instances of his power and providence, as follows:
(m) "populi omnes ipsi", Montanus, Drusius, Piscator, Tarnovius. (n) So Burkius. (o) "et plenitude ejus", Pagninus, Montanus, Vatablus, Drusius, Cocceius, Burkius. (p) "in vobis", Montanus, Junius & Tremellius, Cocceius.
John Wesley
1:2 O earth - This seems to be an appeal to the senseless creatures, or a summons to bring them in evidences for God against those kingdoms. Therein - Animate or inanimate creatures, all that are on the earth. Temple - Either from his temple at Jerusalem, or from heaven.
Robert Jamieson, A. R. Fausset and David Brown
1:2 GOD'S WRATH AGAINST SAMARIA AND JUDAH; THE FORMER IS TO BE OVERTHROWN; SUCH JUDGMENTS IN PROSPECT CALL FOR MOURNING. (Mic. 1:1-16)
all that therein is--Hebrew, "whatever fills it." Micaiah, son of Imlah, begins his prophecy similarly, "Hearken, O people, every one of you." Micah designedly uses the same preface, implying that his ministrations are a continuation of his predecessor's of the same name. Both probably had before their mind Moses' similar attestation of heaven and earth in a like case (Deut 31:28; Deut 32:1; compare Is 1:2).
God be witness against you--namely, that none of you can say, when the time of your punishment shall come, that you were not forewarned. The punishment denounced is stated in Mic 1:3, &c.
from his holy temple--that is, heaven (3Kings 8:30; Ps 11:4; Jon 2:7; compare Rom 1:18).
1:31:3: Զի ահաւասիկ խաղասցէ ՚ի տեղւոջէ իւրմէ. իջցէ եւ հասցէ՛ ՚ի վերայ բարձա՛նց երկրի.
3 Ահա նա առաջ կը շարժուի իր տեղից, կ’իջնի եւ կը հասնի երկրի բարձունքների վրայ:
3 Քանզի ահա Տէրը իր տեղէն պիտի ելլէ Եւ պիտի իջնէ ու երկրի բարձր տեղերուն վրայ պիտի պտըտի։
Զի ահաւասիկ խաղասցէ[1] ի տեղւոջէ իւրմէ, իջցէ եւ [2]հասցէ ի վերայ բարձանց երկրի:

1:3: Զի ահաւասիկ խաղասցէ ՚ի տեղւոջէ իւրմէ. իջցէ եւ հասցէ՛ ՚ի վերայ բարձա՛նց երկրի.
3 Ահա նա առաջ կը շարժուի իր տեղից, կ’իջնի եւ կը հասնի երկրի բարձունքների վրայ:
3 Քանզի ահա Տէրը իր տեղէն պիտի ելլէ Եւ պիտի իջնէ ու երկրի բարձր տեղերուն վրայ պիտի պտըտի։
zohrab-1805▾ eastern-1994▾ western am▾
1:31:3 Ибо вот, Господь исходит от места Своего, низойдет и наступит на высоты земли,
1:3 διότι διοτι because; that ἰδοὺ ιδου see!; here I am κύριος κυριος lord; master ἐκπορεύεται εκπορευομαι emerge; travel out ἐκ εκ from; out of τοῦ ο the τόπου τοπος place; locality αὐτοῦ αυτος he; him καὶ και and; even καταβήσεται καταβαινω step down; descend καὶ και and; even ἐπιβήσεται επιβαινω mount; step on ἐπὶ επι in; on τὰ ο the ὕψη υψος height; on high τῆς ο the γῆς γη earth; land
1:3 כִּֽי־ kˈî- כִּי that הִנֵּ֥ה hinnˌē הִנֵּה behold יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH יֹצֵ֣א yōṣˈē יצא go out מִ mi מִן from מְּקֹומֹ֑ו mmᵊqômˈô מָקֹום place וְ wᵊ וְ and יָרַ֥ד yārˌaḏ ירד descend וְ wᵊ וְ and דָרַ֖ךְ ḏārˌaḵ דרך tread עַל־ ʕal- עַל upon בָּ֥מֳתֵיבמותי *bˌāmᵒṯê בָּמָה high place אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
1:3. quia ecce Dominus egreditur de loco suo et descendet et calcabit super excelsa terraeFor behold the Lord will come forth out of his place: and he will come down, and will tread upon the high places of the earth.
3. For, behold, the LORD cometh forth out of his place, and will come down, and tread upon the high places of the earth.
1:3. For behold, the Lord will go forth from his place. And he will descend, and he will trample over the high places of the earth.
1:3. For, behold, the LORD cometh forth out of his place, and will come down, and tread upon the high places of the earth.
For, behold, the LORD cometh forth out of his place, and will come down, and tread upon the high places of the earth:

1:3 Ибо вот, Господь исходит от места Своего, низойдет и наступит на высоты земли,
1:3
διότι διοτι because; that
ἰδοὺ ιδου see!; here I am
κύριος κυριος lord; master
ἐκπορεύεται εκπορευομαι emerge; travel out
ἐκ εκ from; out of
τοῦ ο the
τόπου τοπος place; locality
αὐτοῦ αυτος he; him
καὶ και and; even
καταβήσεται καταβαινω step down; descend
καὶ και and; even
ἐπιβήσεται επιβαινω mount; step on
ἐπὶ επι in; on
τὰ ο the
ὕψη υψος height; on high
τῆς ο the
γῆς γη earth; land
1:3
כִּֽי־ kˈî- כִּי that
הִנֵּ֥ה hinnˌē הִנֵּה behold
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
יֹצֵ֣א yōṣˈē יצא go out
מִ mi מִן from
מְּקֹומֹ֑ו mmᵊqômˈô מָקֹום place
וְ wᵊ וְ and
יָרַ֥ד yārˌaḏ ירד descend
וְ wᵊ וְ and
דָרַ֖ךְ ḏārˌaḵ דרך tread
עַל־ ʕal- עַל upon
בָּ֥מֳתֵיבמותי
*bˌāmᵒṯê בָּמָה high place
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
1:3. quia ecce Dominus egreditur de loco suo et descendet et calcabit super excelsa terrae
For behold the Lord will come forth out of his place: and he will come down, and will tread upon the high places of the earth.
1:3. For behold, the Lord will go forth from his place. And he will descend, and he will trample over the high places of the earth.
1:3. For, behold, the LORD cometh forth out of his place, and will come down, and tread upon the high places of the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. В ст. 3-4-м пророк изображает снисшествие Господа для суда над Самарией. Союз ибо указывает на то, что ст. 3-й служит пояснением предшествующего, именно слов ст. 2-го да будет Господь Бог свидетелем против вас. Наречие вот указывает на близость суда Божия. - От места Своего - т. е. с неба.
Adam Clarke: Commentary on the Bible - 1831
1:3: For, behold, the Lord cometh forth - See this clause, Amo 4:13 (note). He represents Jehovah as a mighty conqueror, issuing from his pavilion, stepping from mountain to mountain, which rush down and fill the valleys before him; a consuming fire accompanying him, that melts and confounds every hill and dale, and blends all in universal confusion. God is here represented as doing that himself which other conquerors do by the multitude of their hosts; levelling the mountains, filling some of the valleys, and digging for waters in others, and pouring them from hills and dales for the use of the conquering armies, by pipes and aqueducts.
And why is all this mighty movement? Mic 1:5. "For the transgression of Jacob is all this, and for the sins of the house of Israel."
Albert Barnes: Notes on the Bible - 1834
1:3: For, behold, the Lord comth forth - that is, (as we now say,) "is coming forth." Each day of judgment, and the last also, are ever drawing nigh, noiselessly as the nightfall, but unceasingly. "Out of His Place." Dionysius: "God is hidden from us, except when He sheweth Himself by His Wisdom or Power of Justice or Grace, as Isaiah saith, 'Verily, Thou art a God who hidest Thyself' Isa 45:15." He seemeth to be absent, when He doth not visibly work either in the heart within, or in judgments without; to the ungodly and unbelieving He is absent, "far above out of their sight" Psa 10:5, when He does not avenge their scoffs, their sins, their irRev_erence. Again He seemeth to go forth, when His Power is felt. Dionysius: "Whence it is said, 'Bow Thy heavens, O Lord, and come down' Psa 144:5; Isa 64:1; and the Lord saith of Sodom, 'I will go down now and see, whether they have done altogether according to the cry of it, which is come unto Me' Gen 18:21. Or, the Place of the Infinite God is God Himself. For the Infinite sustaineth Itself, nor doth anything out of Itself contain It. God dwelleth also in light unapproachable Ti1 6:16. When then Almighty God doth not manifest Himself, He abideth, as it were, in 'His own Place.' When He manifests His Power or Wisdom or Justice by their effects, He is said 'to go forth out of His Place,' that is, out of His hiddenness. Again, since the Nature of God is Goodness, it is proper and co-natural to Him, to be propitious, have mercy and spare. In this way, the Place of God is His mercy. When then He passeth from the sweetness of pity to the rigor of equity, and, on account of our sins, sheweth Himself severe (which is, as it were, alien from Him) He goeth forth out of His Place." Jerome: "For He who is gentle and gracious, and whose Nature it is to have mercy, is constrained, on your account, to take the seeming of hardness, which is not His."
He comes invisibly now, in that it is He who punisheth, through whatever power or will of man He useth; He shews forth His Holiness through the punishment of unholiness. But the words, which are image-language now, shall be most exactly fulfilled in the end, when, in the Person of our Lord, He shall come visibly to judge the world. Jerome, Theoph.: "In the Day of Judgment, Christ 'shall come down,' according to that Nature which He took, 'from His Place,' the highest heavens, and shall cast down the proud things of this world."
And will come down - Not by change of place, or in Himself, but as felt in the punishment of sin; and tread upon the high places of the earth; to bring down the pride of those (see Amo 4:13; Job 9:8) who "being lifted up in their own conceit and lofty, sinning through pride and proud through sin, were yet created out of earth. For why is earth and ashes proud?" (Ecclesiasticus 10:9). What seems mightiest and most firm, is unto God less than is to man the dust under his feet. The high places were also the special scenes of an unceasing idolatry. "God treadeth in the good and humble, in that He dwelleth, walketh, feasteth in their hearts Co2 6:16; Rev 3:20. But He treadeth upon the proud and the evil, in that He casteth them down, despiseth, condemneth them."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: cometh: Isa 26:21, Isa 64:1, Isa 64:2; Eze 3:12; Hos 5:14, Hos 5:15
place: Psa 115:3
and tread: Job 40:12; Isa 2:10-19, Isa 25:10, Isa 63:3, Isa 63:4; Amo 4:13
the high: Deu 32:13, Deu 33:29; Hab 3:19
Geneva 1599
1:3 For, behold, the LORD cometh forth out of his place, and will come (c) down, and tread upon the high places of the earth.
(c) Meaning by this that God will come to judgment against the strong cities and strongholds.
John Gill
1:3 For, behold, the Lord cometh out of his place,.... Out of heaven, the place of the house of his Shechinah or Majesty, as the Targum; where his throne is prepared; where he keeps his court, and displays his glory; from whence he removes, not by local motion, since he is everywhere; but by some manifest exertion of his power, either on the behalf of his people, or in taking vengeance on his and their enemies; or on them sinning against him, in which sense it is probably to be understood. It signifies not change of place, but of his dispensations; going out of his former customary method into another; removing, as Jarchi has it, from the throne of mercies to the throne of judgment; doing not acts of mercy, in which he delights, but exercising judgment, his strange work. So the Cabalistic writers (q) observe on the passage, that
"it cannot be understood of place properly taken, according to Is 40:12; for God is the place of the world, not the world his place; hence our wise men so expound the text, he cometh forth out of the measure of mercy, and goes into the measure of justice;''
or property of it. Some understand this of his leaving the temple at Jerusalem, and giving it up into the hands of the Chaldeans; but the former sense is best:
and will come down, and tread upon the high places of the earth; which are his footstool; Samaria and Jerusalem, built on mountains, and all other high towers and fortified places, together with men of high looks and haughty countenances, who exalt themselves like mountains, and swell with pride: these the Lord can easily subdue and humble, bring low and tread down like the mire of the street; perhaps there may be an allusion to the high places where idols were worshipped; and which were the cause of the Lord's wrath and vengeance, and of his coming forth, in this unusual way, in his providences.
(q) Kabala Denudata, par. 1. p. 408.
John Wesley
1:3 The Lord - He comes forth as a judge, to hear, determine, and punish. His place - Heaven, the place of his glorious throne. Come down - Shew, by the effects of his power, justice, and wisdom, that he is more eminently present there. Tread upon - Trample under foot all that is high, excellent, and matter of your glorying.
Robert Jamieson, A. R. Fausset and David Brown
1:3 tread upon the high places of the earth--He shall destroy the fortified heights (compare Deut 32:13; Deut 33:29) [GROTIUS].
1:41:4: եւ շարժեսցին լերինք ՚ի ներքոյ նորա. եւ ձորք հալեսցին իբրեւ զմո՛մ առաջի հրոյ, եւ իբրեւ զջուր հոսեալ ընդ զառիվայր։
4 Լեռները կը շարժուեն նրա ոտքերի տակ, ձորերը կը հալուեն, ինչպէս մոմը՝ կրակի առաջ, եւ ինչպէս զառիվայր հոսող ջուրը:
4 Լեռները անոր տակ պիտի շարժին, Հովիտները պիտի հալին՝ Կրակին առջեւ հալած մոմի պէս Ու զառիվայրէն թափուած ջուրի պէս։
Եւ [3]շարժեսցին լերինք ի ներքոյ նորա, եւ ձորք [4]հալեսցին իբրեւ զմոմ առաջի հրոյ, եւ իբրեւ զջուր հոսեալ ընդ զառիվայր:

1:4: եւ շարժեսցին լերինք ՚ի ներքոյ նորա. եւ ձորք հալեսցին իբրեւ զմո՛մ առաջի հրոյ, եւ իբրեւ զջուր հոսեալ ընդ զառիվայր։
4 Լեռները կը շարժուեն նրա ոտքերի տակ, ձորերը կը հալուեն, ինչպէս մոմը՝ կրակի առաջ, եւ ինչպէս զառիվայր հոսող ջուրը:
4 Լեռները անոր տակ պիտի շարժին, Հովիտները պիտի հալին՝ Կրակին առջեւ հալած մոմի պէս Ու զառիվայրէն թափուած ջուրի պէս։
zohrab-1805▾ eastern-1994▾ western am▾
1:41:4 и горы растают под Ним, долины распадутся, как воск от огня, как воды, льющиеся с крутизны.
1:4 καὶ και and; even σαλευθήσεται σαλευω sway; rock τὰ ο the ὄρη ορος mountain; mount ὑποκάτωθεν υποκατωθεν he; him καὶ και and; even αἱ ο the κοιλάδες κοιλας melt ὡς ως.1 as; how κηρὸς κηρος from; away προσώπου προσωπον face; ahead of πυρὸς πυρ fire καὶ και and; even ὡς ως.1 as; how ὕδωρ υδωρ water καταφερόμενον καταφερω bring down / against; bear down ἐν εν in καταβάσει καταβασις descent
1:4 וְ wᵊ וְ and נָמַ֤סּוּ nāmˈassû מסס melt הֶֽ hˈe הַ the הָרִים֙ hārîm הַר mountain תַּחְתָּ֔יו taḥtˈāʸw תַּחַת under part וְ wᵊ וְ and הָ hā הַ the עֲמָקִ֖ים ʕᵃmāqˌîm עֵמֶק valley יִתְבַּקָּ֑עוּ yiṯbaqqˈāʕû בקע split כַּ ka כְּ as † הַ the דֹּונַג֙ ddônˌaḡ דֹּונַג wax מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face הָ hā הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire כְּ kᵊ כְּ as מַ֖יִם mˌayim מַיִם water מֻגָּרִ֥ים muggārˌîm נגר run בְּ bᵊ בְּ in מֹורָֽד׃ môrˈāḏ מֹורָד descent
1:4. et consumentur montes subtus eum et valles scindentur sicut cera a facie ignis sicut aquae quae decurrunt in praecepsAnd the mountains shall be melted under him: and the valleys shall be cleft, as wax before the fire, and as waters that run down a steep place.
4. And the mountains shall be molten under him, and the valleys shall be cleft, as wax before the fire, as waters that are poured down a steep place.
1:4. And the mountains will be consumed under him, and the valleys will be torn apart, like wax before the face of fire, and like waters that rush swiftly downward.
1:4. And the mountains shall be molten under him, and the valleys shall be cleft, as wax before the fire, [and] as the waters [that are] poured down a steep place.
And the mountains shall be molten under him, and the valleys shall be cleft, as wax before the fire, [and] as the waters [that are] poured down a steep place:

1:4 и горы растают под Ним, долины распадутся, как воск от огня, как воды, льющиеся с крутизны.
1:4
καὶ και and; even
σαλευθήσεται σαλευω sway; rock
τὰ ο the
ὄρη ορος mountain; mount
ὑποκάτωθεν υποκατωθεν he; him
καὶ και and; even
αἱ ο the
κοιλάδες κοιλας melt
ὡς ως.1 as; how
κηρὸς κηρος from; away
προσώπου προσωπον face; ahead of
πυρὸς πυρ fire
καὶ και and; even
ὡς ως.1 as; how
ὕδωρ υδωρ water
καταφερόμενον καταφερω bring down / against; bear down
ἐν εν in
καταβάσει καταβασις descent
1:4
וְ wᵊ וְ and
נָמַ֤סּוּ nāmˈassû מסס melt
הֶֽ hˈe הַ the
הָרִים֙ hārîm הַר mountain
תַּחְתָּ֔יו taḥtˈāʸw תַּחַת under part
וְ wᵊ וְ and
הָ הַ the
עֲמָקִ֖ים ʕᵃmāqˌîm עֵמֶק valley
יִתְבַּקָּ֑עוּ yiṯbaqqˈāʕû בקע split
כַּ ka כְּ as
הַ the
דֹּונַג֙ ddônˌaḡ דֹּונַג wax
מִ mi מִן from
פְּנֵ֣י ppᵊnˈê פָּנֶה face
הָ הַ the
אֵ֔שׁ ʔˈēš אֵשׁ fire
כְּ kᵊ כְּ as
מַ֖יִם mˌayim מַיִם water
מֻגָּרִ֥ים muggārˌîm נגר run
בְּ bᵊ בְּ in
מֹורָֽד׃ môrˈāḏ מֹורָד descent
1:4. et consumentur montes subtus eum et valles scindentur sicut cera a facie ignis sicut aquae quae decurrunt in praeceps
And the mountains shall be melted under him: and the valleys shall be cleft, as wax before the fire, and as waters that run down a steep place.
1:4. And the mountains will be consumed under him, and the valleys will be torn apart, like wax before the face of fire, and like waters that rush swiftly downward.
1:4. And the mountains shall be molten under him, and the valleys shall be cleft, as wax before the fire, [and] as the waters [that are] poured down a steep place.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Черты образа снисшествия Господа заимствованы пророком от физических явлений, свойственных Палестине, но, вероятно, не от таяния снега на вершинах палестинских гор (Юнгеров), а от грозовой тучи, разражающейся обильным дождем. В слав. т. вместо выражения долины распадутся читается юдоли растают: LXX передали текст подлинника свободно. Вместо слов льющиеся с крутизны в слав. "сходящи со устремлением"; греч. en katabasei можно бы передать, - "по склону горы".
Albert Barnes: Notes on the Bible - 1834
1:4: And the mountains shall be molten under Him - It has been thought that this is imagery, taken from volcanic eruptions ; but, although there is a very remarkable volcanic district just outside of Gilead, it is not thought to have been active at times so late as these; nor were the people to whom the words were said, familiar with it. Fire, the real agent at the end of the world, is, meanwhile, the symbol of God's anger, as being the most terrible of His instruments of destruction: whence God Rev_ealed Himself as a consuming fire Deu 4:24, and at this same time said by Isaiah; "For behold, the Lord will come with fire ... to render His anger with fury, and His rebuke with flames of fire" Isa 66:15.
And the valleys shall be cleft as wax before the fire - It seems natural that the mountains should be cleft; but the valleys , so low already! This speaks of a yet deeper dissolution; of lower depths beyond our sight or knowledge, into the very heart of the earth. Sanch.: "This should they fear, who will to be so low; who, so far from lifting themselves to heavenly things, pour out their affections on things of earth, meditate on and love earthly things, and forgetful of the heavenly, choose to fix their eyes on earth. These the wide gaping of the earth which they loved, shall swallow: to them the cleft valleys shall open an everlasting sepulchre, and, having received them, shall never part with them."
Highest and lowest, first and last, shall perish before Him. The pride of the highest, kings and princes, priests and judges, shall sink and melt away beneath the weight and Majesty of His glory; the hardness of the lowest, which would not open itself to Him, shall be cleft in twain before Him.
As wax before the fire - (See Psa 97:5), melting away before Him by whom they were not softened, vanishing into nothingness. Metals melt, changing their form only; wax, so as to cease to be.
As the waters poured down - (As a stream or cataract, so the word means .)
A steep place - Down to the very edge, it is borne along, one strong, smooth, unbroken current; then, at once, it seems to gather its strength, for one great effort. But to what end? To fall, with the greater force, headlong, scattered in spray, foam and froth; dissipated, at times, into vapor, or reeling in giddy eddies, never to return. In Judea, where the autumn rains set in with great vehemence, the waters must have been often seen pouring in their little tumultuous brooklets down the mountain side , hastening to disappear, and disappearing the faster, the more vehemently they rolled along . Both images exhibit the inward emptiness of sinners, man's utter helplessness before God. They need no outward impulse to their destruction. Jerome: "Wax endureth not the nearness of the fire, and the waters are carried headlong. So all of the ungodly, when the Lord cometh, shall be dissolved and disappear." At the end of the world, they shall be gathered into bundles, and cast away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: the mountains: Jdg 5:4; Psa 97:5; Isa 64:1-3; Amo 9:5; Nah 1:5; Hab 3:6, Hab 3:10; Pe2 3:10-12; Rev 20:11
the valleys: Zac 14:4
as wax: Psa 68:2
a steep place: Heb. a descent
John Gill
1:4 And the mountains shall be molten under him,.... As Sinai was when he descended on it, and as all nations will be at the general conflagration; but here the words are to be taken, not literally, but figuratively, for the kingdoms of Israel and Judah, and for the kings, and princes, and great men in them, that lifted up their heads as high, and thought themselves as secure, as mountains; yet when the judgments of God should fall upon them, their hearts would melt through fear under him; as well as all their glory and greatness depart from them, and they be no more what they were before, but levelled with the meanest subject:
and the valleys shall be cleft: have chasms made in them by the melting of the mountains, or by the flow of water from the hills: these may design the lower sort of people, who shall have their share in this calamity; the inhabitants of the valleys and country villages; who, though mean and low, shall be lower still, and lose that little substance, that liberty and those privileges, they had; as valleys may be cleft, and open, and sink into the lower parts of the earth; so it is signified that these people should be in a more depressed state and condition:
as wax before the fire; melts, and cannot stand the force of it; so the mountains should melt at the presence of the Lord; and kingdoms and states, and the greatest and mightiest of men in them, would not be able to stand before the fierceness of his wrath; see Ps 68:2;
and as the waters that are poured down a steep place; that run with great swiftness, force, and rapidity, and there is no stopping them; so should the judgments of God come down upon the lower sort of people, the inhabitants of the valleys; neither high nor low would escape the indignation of the Lord, or be able to stand against it, or stand up under it.
John Wesley
1:4 Cleft - Or rent in sunder, broken up and slide away.
Robert Jamieson, A. R. Fausset and David Brown
1:4 Imagery from earthquakes and volcanic agency, to describe the terrors which attend Jehovah's coming in judgment (compare Judg 5:5). Neither men of high degree, as the mountains, nor men of low degree, as the valleys, can secure themselves or their land from the judgments of God.
as wax-- (Ps 97:5; compare Is 64:1-3). The third clause, "as wax," &c.; answers to the first in the parallelism, "the mountains shall be molten"; the fourth, "as the waters," &c.; to the second, "the valleys shall be cleft." As wax melts by fire, so the mountains before God, at His approach; and as waters poured down a steep cannot stand but are diffused abroad, so the valleys shall be cleft before Jehovah.
1:51:5: Վասն ամպարշտութեանցն Յակովբո՛ւ է այն ամենայն, եւ վասն մեղա՛ց տանն Իսրայէլի. իսկ արդ ո՞վ է ամպարշտութիւնն Յակովբայ՝ թէ ոչ Շամրին, եւ ո՞վ է մեղք տանն Յուդայ՝ եթէ ոչ Երուսաղէմ[10553]։ [10553] Բազումք. Վասն ամբարշտութեանն Յակովբու է։
5 Այդ բոլորը Յակոբի ամբարշտութեան պատճառով է եւ Իսրայէլի տան մեղքերի համար: Իսկ արդ, ո՞վ է պատճառը Յակոբի ամբարշտութեան, ո՞չ Սամարիան, եւ ո՞վ է Յուդայի տան մեղքի պատճառը, եթէ ոչ Երուսաղէմը:
5 Այս բոլորը պիտի ըլլան Յակոբին յանցանքին համար Ու Իսրայէլին տանը մեղքին համար։Յակոբին յանցանքին պատճառը ո՞վ է. Սամարիան չէ՞։Եւ Յուդային բարձր տեղերուն յանցանքին պատճառը ո՞վ է. Երուսաղէմը չէ՞։
Վասն ամպարշտութեանցն Յակոբու է այն ամենայն, եւ վասն մեղաց տանն Իսրայելի. իսկ արդ ո՞վ է ամպարշտութիւնն Յակոբայ, թէ ոչ Շամրին. եւ ո՞վ [5]է մեղք տանն`` Յուդայ, եթէ ոչ Երուսաղէմ:

1:5: Վասն ամպարշտութեանցն Յակովբո՛ւ է այն ամենայն, եւ վասն մեղա՛ց տանն Իսրայէլի. իսկ արդ ո՞վ է ամպարշտութիւնն Յակովբայ՝ թէ ոչ Շամրին, եւ ո՞վ է մեղք տանն Յուդայ՝ եթէ ոչ Երուսաղէմ[10553]։
[10553] Բազումք. Վասն ամբարշտութեանն Յակովբու է։
5 Այդ բոլորը Յակոբի ամբարշտութեան պատճառով է եւ Իսրայէլի տան մեղքերի համար: Իսկ արդ, ո՞վ է պատճառը Յակոբի ամբարշտութեան, ո՞չ Սամարիան, եւ ո՞վ է Յուդայի տան մեղքի պատճառը, եթէ ոչ Երուսաղէմը:
5 Այս բոլորը պիտի ըլլան Յակոբին յանցանքին համար Ու Իսրայէլին տանը մեղքին համար։Յակոբին յանցանքին պատճառը ո՞վ է. Սամարիան չէ՞։Եւ Յուդային բարձր տեղերուն յանցանքին պատճառը ո՞վ է. Երուսաղէմը չէ՞։
zohrab-1805▾ eastern-1994▾ western am▾
1:51:5 Все это за нечестие Иакова, за грех дома Израилева. От кого нечестие Иакова? не от Самарии ли? Кто {устроил} высоты в Иудее? не Иерусалим ли?
1:5 διὰ δια through; because of ἀσέβειαν ασεβεια irreverence Ιακωβ ιακωβ Iakōb; Iakov πάντα πας all; every ταῦτα ουτος this; he καὶ και and; even διὰ δια through; because of ἁμαρτίαν αμαρτια sin; fault οἴκου οικος home; household Ισραηλ ισραηλ.1 Israel τίς τις.1 who?; what? ἡ ο the ἀσέβεια ασεβεια irreverence τοῦ ο the Ιακωβ ιακωβ Iakōb; Iakov οὐ ου not Σαμάρεια σαμαρεια Samareia; Samaria καὶ και and; even τίς τις.1 who?; what? ἡ ο the ἁμαρτία αμαρτια sin; fault οἴκου οικος home; household Ιουδα ιουδα Iouda; Iutha οὐχὶ ουχι not; not actually Ιερουσαλημ ιερουσαλημ Jerusalem
1:5 בְּ bᵊ בְּ in פֶ֤שַׁע fˈešaʕ פֶּשַׁע rebellion יַֽעֲקֹב֙ yˈaʕᵃqōv יַעֲקֹב Jacob כָּל־ kol- כֹּל whole זֹ֔את zˈōṯ זֹאת this וּ û וְ and בְ vᵊ בְּ in חַטֹּ֖אות ḥaṭṭˌôṯ חַטָּאת sin בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel מִֽי־ mˈî- מִי who פֶ֣שַׁע fˈešaʕ פֶּשַׁע rebellion יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob הֲ hᵃ הֲ [interrogative] לֹוא֙ lô לֹא not שֹֽׁמְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria וּ û וְ and מִי֙ mˌî מִי who בָּמֹ֣ות bāmˈôṯ בָּמָה high place יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah הֲ hᵃ הֲ [interrogative] לֹ֖וא lˌô לֹא not יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
1:5. in scelere Iacob omne istud et in peccatis domus Israhel quod scelus Iacob nonne Samaria et quae excelsa Iudae nonne HierusalemFor the wickedness of Jacob is all this, and for the sins of the house of Israel. What is the wickedness of Jacob? is it not Samaria? and what are the high places of Juda? are they not Jerusalem?
5. For the transgression of Jacob is all this, and for the sins of the house of Israel. What is the transgression of Jacob? is it not Samaria? and what are the high places of Judah? are they not Jerusalem?
1:5. All this is for the wickedness of Jacob and for the sins of the house of Israel. What is the wickedness of Jacob? Is it not Samaria? And what is the loftiness of Judah? Is it not Jerusalem?
1:5. For the transgression of Jacob [is] all this, and for the sins of the house of Israel. What [is] the transgression of Jacob? [is it] not Samaria? and what [are] the high places of Judah? [are they] not Jerusalem?
For the transgression of Jacob [is] all this, and for the sins of the house of Israel. What [is] the transgression of Jacob? [is it] not Samaria? and what [are] the high places of Judah? [are they] not Jerusalem:

1:5 Все это за нечестие Иакова, за грех дома Израилева. От кого нечестие Иакова? не от Самарии ли? Кто {устроил} высоты в Иудее? не Иерусалим ли?
1:5
διὰ δια through; because of
ἀσέβειαν ασεβεια irreverence
Ιακωβ ιακωβ Iakōb; Iakov
πάντα πας all; every
ταῦτα ουτος this; he
καὶ και and; even
διὰ δια through; because of
ἁμαρτίαν αμαρτια sin; fault
οἴκου οικος home; household
Ισραηλ ισραηλ.1 Israel
τίς τις.1 who?; what?
ο the
ἀσέβεια ασεβεια irreverence
τοῦ ο the
Ιακωβ ιακωβ Iakōb; Iakov
οὐ ου not
Σαμάρεια σαμαρεια Samareia; Samaria
καὶ και and; even
τίς τις.1 who?; what?
ο the
ἁμαρτία αμαρτια sin; fault
οἴκου οικος home; household
Ιουδα ιουδα Iouda; Iutha
οὐχὶ ουχι not; not actually
Ιερουσαλημ ιερουσαλημ Jerusalem
1:5
בְּ bᵊ בְּ in
פֶ֤שַׁע fˈešaʕ פֶּשַׁע rebellion
יַֽעֲקֹב֙ yˈaʕᵃqōv יַעֲקֹב Jacob
כָּל־ kol- כֹּל whole
זֹ֔את zˈōṯ זֹאת this
וּ û וְ and
בְ vᵊ בְּ in
חַטֹּ֖אות ḥaṭṭˌôṯ חַטָּאת sin
בֵּ֣ית bˈêṯ בַּיִת house
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
מִֽי־ mˈî- מִי who
פֶ֣שַׁע fˈešaʕ פֶּשַׁע rebellion
יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob
הֲ hᵃ הֲ [interrogative]
לֹוא֙ לֹא not
שֹֽׁמְרֹ֔ון šˈōmᵊrˈôn שֹׁמְרֹון Samaria
וּ û וְ and
מִי֙ mˌî מִי who
בָּמֹ֣ות bāmˈôṯ בָּמָה high place
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
הֲ hᵃ הֲ [interrogative]
לֹ֖וא lˌô לֹא not
יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
1:5. in scelere Iacob omne istud et in peccatis domus Israhel quod scelus Iacob nonne Samaria et quae excelsa Iudae nonne Hierusalem
For the wickedness of Jacob is all this, and for the sins of the house of Israel. What is the wickedness of Jacob? is it not Samaria? and what are the high places of Juda? are they not Jerusalem?
1:5. All this is for the wickedness of Jacob and for the sins of the house of Israel. What is the wickedness of Jacob? Is it not Samaria? And what is the loftiness of Judah? Is it not Jerusalem?
1:5. For the transgression of Jacob [is] all this, and for the sins of the house of Israel. What [is] the transgression of Jacob? [is it] not Samaria? and what [are] the high places of Judah? [are they] not Jerusalem?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Пророк указывает причину предстоящего Самарии и Иерусалиму наказания в нечестии народа. От кого (mi) нечестие Иакова? Не от Самарии ли? С евр. приведенное предложение точнее должно бы передать: "кто нечестие Иакова? не Самария ли?" Пророк, предоставляя Самарию воплощением греха, выражает мысль, что жизнь Израильского царства - одно только нечестие или грех. Кто (устроил) высоты (bamoth) в Иудее: у LXX eвр. bamoth соответствует слово amartiaV (в слав. "кий грех дому Иудина"). Ввиду чтения LXX, а также и Сир. и Тарг., некоторые комментаторы (Новак) полагают, что в евр. тексте вместо bamoth (высоты) первоначально стояло chathoth (грехи) beth jehndah, причем chathoth выпало, a beth изменено было в bamoth. Но исправление bamoth в chatchoth, главным образом, мотивируется тем спорным соображением, отстаиваемым представителями отрицательной критики, что Михей, пророк VIII в. не мог в столь сильной форме обличать культ высот. Параллелизм же членов будет выдержан и при настоящем чтения евр. текста (нечестие Иакова - высоты Иуды); кроме того, легче из bamoth могло явиться chathoth, которое было в экземплярах LXX, чем наоборот.
Adam Clarke: Commentary on the Bible - 1831
1:5: What is the transgression of Jacob? - Is it not something extremely grievous? Is it not that of Samaria? Samaria and Jerusalem, the chief cities, are infected with idolatry. Each has its high places, and its idol worship, in opposition to the worship of the true God. That there was idolatry practiced by the elders of Israel, even in the temple of Jehovah, see Eze 8:1, etc. As the royal cities in both kingdoms gave the example of gross idolatry, no wonder that it spread through the whole land, both of Israel and Judah.
Albert Barnes: Notes on the Bible - 1834
1:5: For the transgression of Jacob is all this - Not for any change of purpose in God; nor, again, as the effect of man's lust of conquest. None could have any power against God's people, unless it had been given him by God. Those mighty monarchies of old existed but as God's instruments, especially toward His own people. God said at this time of Assyria Isa 10:5, Asshur rod of Mine anger, and the staff in his hand is Mine indignation; and Isa 37:26, Now have I brought it to pass, that thou shouldest be to lay waste defensed cities into ruinous heaps. Each scourge of God chastised just those nations, which God willed him to chasten; but the especial object for which each was raised up was his mission against that people, in whom God most showed His mercies and His judgments Isa 10:6. I will send him against an ungodly nation and against the people of My wrath will I give him a charge.
Jacob and Israel, in this place, comprise alike the ten tribes and the two. They still bare the name of their father, who, wrestling with the Angel, became a prince with God, whom they forgat. The name of Jacob then, as of Christian now, stamped as deserters, those who did not the deeds of their father. "What, (rather who) is the transgression of Jacob?" Who is its cause? In whom does it lie? Is it not Samaria? The metropolis must, in its own nature, be the source of good or evil to the land. It is the heart whose pulses beat throughout the whole system. As the seat of power, the residence of justice or injustice, the place of counsel, the concentration of wealth, which all the most influential of the land visit for their several occasions, its manners penetrate in a degree the utmost corners of the land. Corrupted, it becomes a focus of corruption. The blood passes through it, not to be purified, but to be diseased. Samaria, being founded on apostasy, owing its being to rebellion against God, the home of that policy which set up a rival system of worship to His forbidden by Him, became a fountain of evil, whence the stream of ungodliness overflowed the land. It became the impersonation of the people's sin, "the heart and the head of the body of sin."
And what - Literally, who (מי) always relates to a personal object, and apparent exceptions may be reduced to this. So Ae. Kim. Tanch. Pococke.
Are the high places of Judah? are they not Jerusalem? - Jerusalem God had formed to be a center of unity in holiness; the tribes of the Lord were to go up there to the testimony of Israel; there was the unceasing worship of God, the morning and evening sacrifice; the Feasts, the memorials of past miraculous mercies, the foreshadowings of redemption. But there too Satan placed his throne. Ahaz brought thither that most hateful idolatry, the burning children to Moloch in the valley of the son of Hinnom Ch2 28:3. There Ch2 28:24, he made him altars in every corner of Jerusalem. Thence, he extended the idolatry to all Judah Ch2 28:25. And in every several city of Judah he made high places to burn incense unto other gods, and provoked to anger the Lord God of his fathers. Hezekiah, in his reformation, with all Israel Ch2 31:1, went out to the cities of Judah, and brake the images in pieces and bowed down the statues of Asherah, and threw down the high places and the altars out of all Judah and Benjamin, as much as out of Ephraim and Manasseh. Nay, by a perverse interchange, Ahaz took the Brazen Altar, consecrated to God, for his own divinations, and assigned to the worship of God the altar copied from the idol-altar at Damascus, whose fashion pleased his taste Kg2 16:10-16.
Since God and mammon cannot be served together, Jerusalem was become one great idol-temple, in which Judah brought its sin into the very face of God and of His worship. The Holy City had itself become sin, and the fountain of unholiness. The one temple of God was the single protest against the idolatries which encompased and besieged it; the incense went up to God, morning and evening, from it; from every head of every street of the city Eze 16:31; Ch2 28:24, and (since Ahaz had brought in the worship of Baalim Ch2 28:2, and the rites of idolatry continued the same,) from the roofs of all their houses Jer 32:29, went up the incense to Baal; a worship which, denying the Unity, denied the Being of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: the transgression of Jacob: 2Kings 17:7-23; Ch2 36:14-16; Isa 50:1, Isa 50:2, Isa 59:1-15; Jer 2:17, Jer 2:19; Jer 4:18, Jer 5:25, Jer 6:19; Lam 5:16; Th1 2:15, Th1 2:16
is it: Kg1 13:32; Hos 7:1, Hos 8:5, Hos 8:6; Amo 6:1, Amo 8:14
they: Kg2 16:3, Kg2 16:4, Kg2 16:10-12; Ch2 28:2-4, Ch2 28:23-25
Carl Friedrich Keil and Franz Delitzsch
1:5
This judicial interposition on the part of God is occasioned by the sin of Israel. Mic 1:5. "For the apostasy of Jacob (is) all this, and for the sins of the house of Israel. Who is Jacob's apostasy? is it not Samaria? And who Judah's high places? is it not Jerusalem? Mic 1:6. Therefore I make Samaria into a stone-heap of the field, into plantations of vines; and I pour her stones into the valley, and I will lay bare her foundations. Mic 1:7. And all her stone images will be beaten to pieces, and all her lovers' gifts be burned with fire, and all her idols will I make into a waste: for she has gathered them of prostitute's hire, and to prostitute's hire shall they return." "All this" refers to the coming of Jehovah to judgment announced in Mic 1:3, Mic 1:4. This takes place on account of the apostasy and the sins of Israel. ב (for) used to denote reward or wages, as in 2Kings 3:27 compared with 2Kings 3:30. Jacob and Israel in Mic 1:5 are synonymous, signifying the whole of the covenant nation, as we may see from the fact that in Mic 1:5 Jacob and not Israel is the epithet applied to the ten tribes in distinction from Judah. מי, who? - referring to the author. The apostasy of Israel originates with Samaria; the worship on the high places with Jerusalem. The capitals of the two kingdoms are the authors of the apostasy, as the centres and sources of the corruption which has spread from them over the kingdoms. The allusion to the bâmōth of the illegal worship of the high places, which even the most godly kings were unable to abolish (see at 3Kings 15:14), shows, moreover, that פּשׁע denotes that religious apostasy from Jehovah which was formally sanctioned in the kingdom of the ten tribes by the introduction of the calf-worship. But because this apostasy commenced in the kingdom of the ten tribes, the punishment would fall upon this kingdom first, and Samaria would be utterly destroyed. Stone-heaps of the field and vineyard plantations harmonize badly, in Hitzig's view: he therefore proposes to alter the text. But there is no necessity for this. The point of comparison is simply that Samaria will be so destroyed, that not a single trace of a city will be left, and the site thereof will become like a ploughed field or plain. השּׂדה is added to עי, a heap of ruins or stones, to strengthen it. Samaria shall become like a heap, not of ruins of building stones, but of stones collected from the field. למטּעי כרם, i.e., into arable land upon which you can plant vineyards. The figure answers to the situation of Samaria upon a hill in a very fruitful region, which was well adapted for planting vineyards (see at Amos 3:9). The situation of the city helps to explain the casting of its stones into the valley. Laying bare the foundations denotes destruction to the very foundation (cf. Ps 137:7). On the destruction of the city all its idols will be annihilated. Pesı̄lı̄m, idols, as in Is 10:10; not wooden idols, however, to which the expression yukkattū, smitten to pieces, would not apply, but stone idols, from pâsal (Ex 34:1). By the lovers' gifts ('ethnân, see at Hos 9:1) we are to understand, not "the riches of the city or their possessions, inasmuch as the idolaters regarded their wealth and prosperity as a reward from their gods, according to Hos 2:7, Hos 2:14" (Rashi, Hitzig, and others), but the temple gifts, "gifts suspended in the temples and sacred places in honour of the gods" (Rosenmller), by which the temple worship with its apparatus were maintained; so that by 'ethnân we may understand the entire apparatus of religious worship. For the parallelism of the clauses requires that the word should be restricted to this. עצבּים are also idolatrous images. "To make them into a waste," i.e., not only to divest them of their ornament, but so utterly to destroy them that the place where they once stood becomes waste. The next clause, containing the reason, must not be restricted to the ‛ătsabbı̄m, as Hitzig supposes, but refers to the two clauses of the first hemistich, so that pesı̄lı̄m and ‛ătsabbı̄m are to be supplied as objects to qibbâtsâh (she gathered), and to be regarded as the subject to yâshūbhū (shall return). Samaria gathered together the entire apparatus of her idolatrous worship from prostitute's gifts (the wages of prostitution), namely, through gifts presented by the idolaters. The acquisition of all this is described as the gain of prostitute's wages, according to the scriptural view that idolatry was spiritual whoredom. There is no ground for thinking of literal wages of prostitution, or money which flowed into the temples from the voluptuous worship of Aphrodite, because Micah had in his mind not literal (heathenish) idolatry, but simply the transformation of the Jehovah-worship into idolatry by the worship of Jehovah under the symbols of the golden calves. These things return back to the wagers of prostitution, i.e., they become this once more (cf. Gen 3:19) by being carried away by the enemies, who conquer the city and destroy it, and being applied to their idolatrous worship. On the capture of cities, the idols and temple treasures were carried away (cf. Is 46:1-2; Dan 1:3).
Geneva 1599
1:5 For the transgression of Jacob [is] all this, and for the sins of the house of Israel. What [is] the transgression of Jacob? [is it] not (d) Samaria? and what [are] the high (e) places of Judah? [are they] not Jerusalem?
(d) Samaria, which should have been an example to all Israel of true religion and justice, was the dirty pool and the tank that all idolatry and corruption was kept alive in, and who prided themselves in their father Jacob, and boasted of him.
(e) That is, the idolatry and infection.
John Gill
1:5 For the transgression of Jacob is all this, and for the sins of the house of Israel,.... All this evil, all these calamities and judgments, signified by the above metaphorical phrases, these did not come by chance, nor without, reason; but were or would be inflicted, according to the righteous judgment of God, upon the people of Israel and Judah, for their manifold sins and transgressions, especially their idolatry: and should it be asked,
what is the transgression of Jacob? what notorious crime has he been guilty of? or what is the iniquity the two tribes are charged with, that is the cause of so much severity? the answer is,
is it not Samaria? the wickedness of Samaria, the calf of Samaria? as in Hos 7:1; that is, the worship of the calf of Samaria; is not that idolatry the transgression of Jacob, or which the ten tribes have given into? it is; and a just reason for all this wrath to come upon them: or, "who is the transgression of Jacob?" (r) who is the spring and source of it; the cause, author, and encourager of it? are they not the kings that have reigned in Samaria from the times of Omri, with their nobles, princes, and great men, who, by their edicts, influence, and example, have encouraged the worship of the golden calves? they are the original root and motive of it, and to them it must be ascribed; they caused the people to sin: or, as the Targum,
"where have they of the house of Jacob sinned? is it not in Samaria?''
verily it is, and from thence, the metropolis of the nation, the sin has spread itself all over it:
and what are the high places of Judah? or, "who are they?" (s) who have been the makers of them? who have set them up, and encouraged idolatrous worship at them?
are they not Jerusalem? are they not the king, the princes, and priests, that dwell at Jerusalem? certainly they are; such as Ahaz, and others, in whose times this prophet lived; see 4Kings 16:4; or, as the Targum,
"where did they of the house of Judah commit sin? was it not in Jerusalem?''
truly it was, and even in the temple; here Ahaz built an altar like that at Damascus, and sacrificed on it, and spoiled the temple, and several of the vessels in it, 4Kings 16:10.
(r) "quis est praevaricatio Jacobi?" De Dieu; so Pagninus, Burkius; "quis defectio Jacobi?" Cocceius; "quis scelus Jacobi?" Drusius. (s) "quis est excelsa Judae?" Montanus, Drusius, De Dieu; "quis cesla Judae?" Cocceius; "quis fuit causa excelsorum Jehudae?" Burkius; so Kimchi.
John Wesley
1:5 Jacob - The sons of Jacob, the ten tribes. What - Or, who is the spring, and cause of that overflowing transgression? Of Jacob - The kingdom of the ten tribes, the head of which was Samaria, where the kings had their residence, where they worshiped idols, and set an example to the rest of the Israelitish kingdom. And what - Or, who is the cause of the high places, and the idolatry there practised? Jerusalem - Which was the chief city of that kingdom, and had the same influence over Judah, as Samaria had on the ten tribes.
Robert Jamieson, A. R. Fausset and David Brown
1:5 For the transgression of Jacob is all this--All these terrors attending Jehovah's coming are caused by the sins of Jacob or Israel, that is, the whole people.
What is the transgression of Jacob?--Taking up the question often in the mouths of the people when reproved, "What is our transgression?" (compare Mal 1:6-7), He answers, Is it not Samaria? Is not that city (the seat of the calf-worship) the cause of Jacob's apostasy (3Kings 14:16; 3Kings 15:26, 3Kings 15:34; 3Kings 16:13, 3Kings 16:19, 3Kings 16:25, 3Kings 16:30)?
and what are the high places of Judah?--What city is the cause of the idolatries on the high places of Judah? Is it not Jerusalem (compare 4Kings 18:4)?
1:61:6: Եւ եդից զՇամրին իբրեւ զտաղաւար մրգապահաց ագարակի, եւ ՚ի տո՛ւնկ այգւոյ. եւ կործանեցից ՚ի խորխորա՛տ զվէմս նորա, եւ զհիմունս նորա մերկացուցի՛ց[10554]։ [10554] Օրինակ մի. Եւ եդիր զՇամրին։ Ոմանք. Եւ զհիմունս նորա մերկացից։
6 Ես Սամարիան կը դարձնեմ ագարակի մրգապահների տաղաւար, այգի հսկելու տեղ, խորխորատ կը նետեմ նրա քարերը եւ կը մերկացնեմ նրա հիմքերը:
6 Ուստի Սամարիան դաշտի քարակոյտի Ու այգի տնկելու տեղի պիտի վերածեմ, Անոր քարերը ձորին մէջ պիտի գլորեմ Ու անոր հիմերը պիտի բանամ։
Եւ եդից զՇամրին [6]իբրեւ զտաղաւար մրգապահաց ագարակի``, եւ ի տունկ այգւոյ, եւ կործանեցից ի խորխորատ զվէմս նորա, եւ զհիմունս նորա մերկացուցից:

1:6: Եւ եդից զՇամրին իբրեւ զտաղաւար մրգապահաց ագարակի, եւ ՚ի տո՛ւնկ այգւոյ. եւ կործանեցից ՚ի խորխորա՛տ զվէմս նորա, եւ զհիմունս նորա մերկացուցի՛ց[10554]։
[10554] Օրինակ մի. Եւ եդիր զՇամրին։ Ոմանք. Եւ զհիմունս նորա մերկացից։
6 Ես Սամարիան կը դարձնեմ ագարակի մրգապահների տաղաւար, այգի հսկելու տեղ, խորխորատ կը նետեմ նրա քարերը եւ կը մերկացնեմ նրա հիմքերը:
6 Ուստի Սամարիան դաշտի քարակոյտի Ու այգի տնկելու տեղի պիտի վերածեմ, Անոր քարերը ձորին մէջ պիտի գլորեմ Ու անոր հիմերը պիտի բանամ։
zohrab-1805▾ eastern-1994▾ western am▾
1:61:6 За то сделаю Самарию грудою развалин в поле, местом для разведения винограда; низрину в долину камни ее и обнажу основания ее.
1:6 καὶ και and; even θήσομαι τιθημι put; make Σαμάρειαν σαμαρεια Samareia; Samaria εἰς εις into; for ὀπωροφυλάκιον οπωροφυλακιον field καὶ και and; even εἰς εις into; for φυτείαν φυτεια planting ἀμπελῶνος αμπελων vineyard καὶ και and; even κατασπάσω κατασπαω into; for χάος χαος the λίθους λιθος stone αὐτῆς αυτος he; him καὶ και and; even τὰ ο the θεμέλια θεμελιος foundation αὐτῆς αυτος he; him ἀποκαλύψω αποκαλυπτω reveal; uncover
1:6 וְ wᵊ וְ and שַׂמְתִּ֥י śamtˌî שׂים put שֹׁמְרֹ֛ון šōmᵊrˈôn שֹׁמְרֹון Samaria לְ lᵊ לְ to עִ֥י ʕˌî עִי heap הַ ha הַ the שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field לְ lᵊ לְ to מַטָּ֣עֵי maṭṭˈāʕê מַטָּע planting כָ֑רֶם ḵˈārem כֶּרֶם vineyard וְ wᵊ וְ and הִגַּרְתִּ֤י higgartˈî נגר run לַ la לְ to † הַ the גַּי֙ ggˌay גַּיְא valley אֲבָנֶ֔יהָ ʔᵃvānˈeʸhā אֶבֶן stone וִ wi וְ and יסֹדֶ֖יהָ ysōḏˌeʸhā יְסֹוד foundation אֲגַלֶּֽה׃ ʔᵃḡallˈeh גלה uncover
1:6. et ponam Samariam quasi acervum lapidum in agro cum plantatur vinea et detraham in vallem lapides eius et fundamenta eius revelaboAnd I will make Samaria as a heap of stones in the field when a vineyard is planted: and I will bring down the stones thereof into the valley, and will lay her foundations bare.
6. Therefore I will make Samaria as an heap of the field, as the plantings of a vineyard: and I will pour down the stones thereof into the valley, and I will discover the foundations thereof.
1:6. And I will place Samaria like a pile of stones in the field, when a vineyard is planted. And I will pull down its stones into the valley, and I will reveal her foundations.
1:6. Therefore I will make Samaria as an heap of the field, [and] as plantings of a vineyard: and I will pour down the stones thereof into the valley, and I will discover the foundations thereof.
Therefore I will make Samaria as an heap of the field, [and] as plantings of a vineyard: and I will pour down the stones thereof into the valley, and I will discover the foundations thereof:

1:6 За то сделаю Самарию грудою развалин в поле, местом для разведения винограда; низрину в долину камни ее и обнажу основания ее.
1:6
καὶ και and; even
θήσομαι τιθημι put; make
Σαμάρειαν σαμαρεια Samareia; Samaria
εἰς εις into; for
ὀπωροφυλάκιον οπωροφυλακιον field
καὶ και and; even
εἰς εις into; for
φυτείαν φυτεια planting
ἀμπελῶνος αμπελων vineyard
καὶ και and; even
κατασπάσω κατασπαω into; for
χάος χαος the
λίθους λιθος stone
αὐτῆς αυτος he; him
καὶ και and; even
τὰ ο the
θεμέλια θεμελιος foundation
αὐτῆς αυτος he; him
ἀποκαλύψω αποκαλυπτω reveal; uncover
1:6
וְ wᵊ וְ and
שַׂמְתִּ֥י śamtˌî שׂים put
שֹׁמְרֹ֛ון šōmᵊrˈôn שֹׁמְרֹון Samaria
לְ lᵊ לְ to
עִ֥י ʕˌî עִי heap
הַ ha הַ the
שָּׂדֶ֖ה śśāḏˌeh שָׂדֶה open field
לְ lᵊ לְ to
מַטָּ֣עֵי maṭṭˈāʕê מַטָּע planting
כָ֑רֶם ḵˈārem כֶּרֶם vineyard
וְ wᵊ וְ and
הִגַּרְתִּ֤י higgartˈî נגר run
לַ la לְ to
הַ the
גַּי֙ ggˌay גַּיְא valley
אֲבָנֶ֔יהָ ʔᵃvānˈeʸhā אֶבֶן stone
וִ wi וְ and
יסֹדֶ֖יהָ ysōḏˌeʸhā יְסֹוד foundation
אֲגַלֶּֽה׃ ʔᵃḡallˈeh גלה uncover
1:6. et ponam Samariam quasi acervum lapidum in agro cum plantatur vinea et detraham in vallem lapides eius et fundamenta eius revelabo
And I will make Samaria as a heap of stones in the field when a vineyard is planted: and I will bring down the stones thereof into the valley, and will lay her foundations bare.
1:6. And I will place Samaria like a pile of stones in the field, when a vineyard is planted. And I will pull down its stones into the valley, and I will reveal her foundations.
1:6. Therefore I will make Samaria as an heap of the field, [and] as plantings of a vineyard: and I will pour down the stones thereof into the valley, and I will discover the foundations thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7. Пророк возвещает суд над Самарией и угрожает ей полным разрушением; по слову пророка, от города останется только груда камней, сброшенных в долину с холма, на котором стояла Самария, обнажены будут фундаменты домов, и место города занято будет виноградниками. LXX евр. lei hassadeh ("в груду развалин в поле") перевели eiV opwrofulakion agpou, в слав. "во овощное хранилище селное". Овощное хранилище - шалаш, устраиваемый в поле для сохранения плодов. Самария разрушалась неоднократно: именно в 722: г. Саргоном, царем ассирийским (4: Цар XVII), затем около 107: г. Иоанном Гирканом, который срыл укрепления города и сравнял его с землею (Древн ХIII; X, 2-3). Восстановленная после Гиркана проконсулом Сирии Габинием (57-55: до Р. X. ), Самария была обстроена и расширена Иродом Великим, переименовавшим город в честь Августа в Севастию. Но и под новым именем город недолго наслаждался благополучием; постепенно он упадал и превращался в развалины. Ныне на месте древней Самарии находится небольшая деревня Себаст, а большая часть территории некогда славного города занята под посевы и виноградники (ср. Кейт. Доказательства истины христианской веры, 1870. С. 244-253).
Adam Clarke: Commentary on the Bible - 1831
1:6: I will make Samaria - I will bring it to desolation: and, instead of being a royal city, it shall be a place for vineyards. Newcome observes, that Samaria was situated on a hill, the right soil for a vineyard.
I will discover the foundations thereof - I will cause its walls and fortifications to be razed to the ground.
Albert Barnes: Notes on the Bible - 1834
1:6: Therefore - (literally, "And") I will make Samaria as an heap of the field, and as plantings of a vineyard Jerome: "The order of the sin was the order or the punishment." Samaria's sins were the earliest, the most obstinate, the most unbroken, bound up with its being as a state. On it then God's judgments should first fall. It was a crown of pride Isa 28:1, resting on the head of the rich valleys, out of which it rose. Its soil is still rich . "The whole is now cultivated in terraces" , "to the summits" . Probably, since the sides of hills, open to the sun, were chosen for vineyards, it had been a vineyard, before Shemer sold it to Omri Kg1 16:24. What it had been, that it was again to be. Its inhabitants cast forth, its houses and gorgeous palaces were to become heaps of stones, gathered out Isa 5:2 to make way for cultivation, or to become the fences of the vegetation, which should succeed to man.
There is scarce a sadder natural sight than the fragments of human habitation, tokens of man's labor or his luxury, amid the rich beauty of nature when man himself is gone. For they are tracks of sin and punishment, man's rebellion and God's judgment, man's unworthiness of the good natural gifts of God. A century or two ago, travelers "speak of the ground (the site of Samaria) as strewed with masses of ruins." Now these too are gone. : "The stones of the temples and palaces of Samaria have been carefully removed from the rich soil, thrown together in heaps, built up in the rude walls of terraces, and rolled down into the valley below." : "About midway of the ascent, the hill is surrounded by a narrow terrace of woodland like a belt. Higher up too are the marks of slighter terraces, once occupied perhaps by the streets of the ancient city." Terrace-cultivation has succeeded to the terraced streets once thronged by the busy, luxurious, sinful, population.
And I will pour down the stones thereof into the valley - Of which it was the crest, and which it now proudly surveyed. God Himself would cause it to be poured down (he uses the word which he had just used of the vehemence of the cataract Mic 1:4). : "The whole face of this part of the hill suggests the idea that the, buildings of the ancient city had been thrown down from the brow of the hill. Ascending to the top, we went round the whole summit, and found marks of the same process everywhere."
And I will discover the foundations thereof - The desolation is entire; not one stone left upon another. Yet the very words of threatening contain hope. It was to be not a heap only, but the plantings of a vineyard. The heaps betoken ruin; the vineyard, fruitfulness cared for by God. Destroyed, as what it was, and turned upside down, as a vineyard by the share, it should become again what God made it and willed it to be. It should again become a rich valley, but in outward desolation. Its splendid palaces, its idol temples, its houses of joy, should be but heaps and ruins, which are cleared away out of a vineyard, as only choking it. It was built in rebellion and schism, loose and not held together, like a heap of stones, having no cement of love, rent and torn in itself, having been torn both from God and His worship. It could be remade only by being wholly unmade. Then should they who believed be branches grafted in Him who said, "I am the Vine, ye are the branches" Joh 15:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: I will make: Mic 3:12; Kg2 19:25; Isa 25:2, Isa 25:12; Jer 9:11, Jer 51:37; Hos 13:16
and I will pour: Jer 51:25; Lam 4:1; Eze 13:14; Hab 3:13; Mat 24:2
John Gill
1:6 Therefore I will make Samaria as an heap of the field, and as plantings of a vineyard,.... As a field ploughed, and laid in heaps; see Mic 3:12; or as stones gathered out of a field, and out of a vineyard planted, and laid in a heap; so should this city become a heap of stones and rubbish, being utterly demolished; and this being done according to the will of God, and through his instigation of Shalmaneser king of Assyria to it, and by his providence succeeding his army that besieged it, is said to be done by him. With this agrees the Vulgate Latin version,
"I will make Samaria as a heap of stones in a field, when a vineyard is planted;''
see Is 5:2; for the city, being destroyed, cannot be compared to the plants of a vineyard set in good order, beautiful and thriving; but, as to heaps of stones in a field, so to such in a vineyard; or to hillocks raised up there for the plants of vines; and if the comparison is to plants themselves, it must be to withered ones, that are good for nothing. The note of similitude as is not in the text; and the words may be read without it, "I will make Samaria an heap of the field, plantings of a vineyard" (t); that is, it shall be ploughed up, and made a heap of; turned into a field, and vines planted on it; for which its situation was very proper, being on a hill where vines used to be planted, and so should no more be inhabited as a city:
and I will pour down the stones thereof into the valley; the stones of the buildings and walls of the city, which, being on a hill, when pulled down, rolled into the valley; and with as much swiftness and force as waters run down a steep place, as in Mic 1:4; where the same word is used as here:
and I will discover the foundations thereof; which should be fused up, and left bare; not one stone should be upon another; so that there should be no traces and footsteps of the city remaining, and it should be difficult to know the place where it stood. This is expressive of the total desolation and utter destruction of it: this was not accomplished by Shalmaneser when he took it; for though he carried captive the inhabitants thereof, he put others in their room; but this was entirely fulfilled, not by Jonathan Maccabeus, though he is said (u) to besiege it, and level it with the ground; but by John Hyrcanus; and the account of the destruction of it by him, as given by Josephus (w), exactly answers to this prophecy, and, to Hos 13:16; where its desolation is also predicted; he says that Hyrcanus, having besieged it a year, took it; and, not content with this only, he utterly destroyed it, making brooks to run through it; and by digging it up, so that it fell into holes and caverns, insomuch that there were no signs nor traces of the city left. It was indeed afterwards rebuilt by Gabinius the Roman proconsul of Syria, and restored by Augustus Caesar to Herod, who adorned and fortified it, and called it by the name of Sebaste, in honour of Augustus (x); though Benjamin of Tudela pretends that Ahab's palace might be discerned there in his time, or the place known where it was, which is not likely; excepting this, his account is probable.
"From Luz (he says (y)) is one day's journey to Sebaste, which is Samaria; and still there may be perceived there the palace of Ahab king of Israel; and it is a fortified city on a very high hill, and in it are fountains; and is a land of brooks of water, and gardens, orchards, vineyards, and olive yards;''
but, since his time, it is become more ruinous. Mr. Maundrell, who some years ago was upon the spot, gives a fuller account of it;
"this great city (he says (z)) is now wholly converted into gardens; and all the tokens that remain, to testify that there has ever been such a place, are only on the north side, a large square piazza, encompassed with pillars; and, on the east, some poor remains of a great church, said to be built by the Empress Helena, over the place where St. John Baptist was both imprisoned and beheaded.''
So say others (a),
"the remains of Sebaste, or the ancient Samaria, though long ago laid in ruinous heaps, and a great part of it turned into ploughed land and garden ground, do still retain some monuments of its ancient grandeur, and of those noble edifices in it, with which King Herod caused it to be adorned;''
and then mention the large square piazza on the north, and the church on the east. It was twelve miles from Dothaim, and as many from Merran, and four from Atharoth, according to Eusebius (b); and was, as Josephus (c) says, a day's journey from Jerusalem. Sichem, called by the Turks Naplus, is now the metropolis of the country of Samaria; Samaria, or Sebaste, being utterly destroyed, as says Petrus a Valle (d), a traveller in those parts.
(t) "in acervum agri, in plantationem, vel plantationes vinae", Pagninus, Montanus, Tigurine version, Cocceius; as Junius & Tremellius, Piscator, Burkius. (u) Paschale Chronicon, p. 181. apud Reland. Palestina Illustrata, tom. 2. l. 3. p. 980. (w) Antiqu. l. 13. c. 10. sect. 3. (x) Ibid. l. 14. c. 5. sect. 3. &. l. 15. c. 7. sect. 3. & c. 8. sect. 5. (y) Itinerarium, p. 38. (z) Journey from Aleppo, &c. p. 59. Ed. 7. (a) Universal History, vol. 2. p. 439. (b) In voc. Dothaim, &c. (c) Antiqu. l. 15. c. 8. sect. 5. (d) Epist. 14. Morino apud Antiqu. Eccles. Oriental. p. 166.
John Wesley
1:6 As an heap - As a heap of ruins. Of a vineyard - In planting vineyards, they dig up the earth, and cast it up in hillocks; so shall they make this city. Into the valley - The city was built on a high hill, and a deep valley beneath it. I will discover - I will raze the walls, fortresses, and public buildings of this city, to the very foundations.
Robert Jamieson, A. R. Fausset and David Brown
1:6 Samaria's punishment is mentioned first, as it was to fall before Jerusalem.
as an heap of the field-- (Mic 3:12). Such a heap of stones and rubbish as is gathered out of fields, to clear them (Hos 12:11). Palestine is of a soil abounding in stones, which are gathered out before the vines are planted (Is 5:2).
as plantings of a vineyard--as a place where vines are planted. Vineyards were cultivated on the sides of hills exposed to the sun. The hill on which Samaria was built by Omri, had been, doubtless, planted with vines originally; now it is to be reduced again to its original state (3Kings 16:24).
pour down--dash down the stones of the city into the valley beneath. A graphic picture of the present appearance of the ruins, which is as though "the buildings of the ancient city had been thrown down from the brow of the hill" [Scottish Mission of Inquiry, pp. 293,294].
discover the foundations--destroy it so utterly as to lay bare its foundations (Ezek 13:14). Samaria was destroyed by Shalmaneser.
1:71:7: Եւ զամենայն դրօշեալս նորա կոտորեսցեն, եւ զամենայն արձանս նորա այրեսցե՛ն հրով. եւ զամենայն կուռս նորա արարից յապականութիւն, զի ՚ի կապինա՛ց պոռնկութեան ժողովեաց, եւ ՚ի կապինաց պոռնկութեան ամփոփեաց[10555]։ [10555] Ոմանք. ՚Ի կապենաց պոռնկութեան։
7 Նրա բոլոր քանդակները կը կոտորեն, նրա բոլոր արձանները կրակով կ’այրեն. ես կ’ապականեմ նրա բոլոր կուռքերը, քանի որ նա պոռնկութեան վարձից ժողովեց եւ պոռնկութեան վճարից հաւաքեց դրանք:
7 Անոր բոլոր կուռքերը պիտի կոտրտին Ու անոր բոլոր նուիրուած բաները կրակով պիտի այրին։Անոր բոլոր արձանները բնաջինջ պիտի ընեմ. Քանզի անոնք պոռնկատունի մը վարձքով հաւաքեց Ու անոնք պոռնկատուն պիտի դառնան։
Եւ զամենայն դրօշեալս նորա կոտորեսցեն, եւ զամենայն [7]արձանս նորա այրեսցեն հրով. եւ զամենայն կուռս նորա արարից յապականութիւն. զի ի կապինաց պոռնկութեան ժողովեաց, եւ [8]ի կապինաց պոռնկութեան ամփոփեաց:

1:7: Եւ զամենայն դրօշեալս նորա կոտորեսցեն, եւ զամենայն արձանս նորա այրեսցե՛ն հրով. եւ զամենայն կուռս նորա արարից յապականութիւն, զի ՚ի կապինա՛ց պոռնկութեան ժողովեաց, եւ ՚ի կապինաց պոռնկութեան ամփոփեաց[10555]։
[10555] Ոմանք. ՚Ի կապենաց պոռնկութեան։
7 Նրա բոլոր քանդակները կը կոտորեն, նրա բոլոր արձանները կրակով կ’այրեն. ես կ’ապականեմ նրա բոլոր կուռքերը, քանի որ նա պոռնկութեան վարձից ժողովեց եւ պոռնկութեան վճարից հաւաքեց դրանք:
7 Անոր բոլոր կուռքերը պիտի կոտրտին Ու անոր բոլոր նուիրուած բաները կրակով պիտի այրին։Անոր բոլոր արձանները բնաջինջ պիտի ընեմ. Քանզի անոնք պոռնկատունի մը վարձքով հաւաքեց Ու անոնք պոռնկատուն պիտի դառնան։
zohrab-1805▾ eastern-1994▾ western am▾
1:71:7 Все истуканы ее будут разбиты и все любодейные дары ее сожжены будут огнем, и всех идолов ее предам разрушению, ибо из любодейных даров она устраивала их, на любодейные дары они и будут обращены.
1:7 καὶ και and; even πάντα πας all; every τὰ ο the γλυπτὰ γλυπτος he; him κατακόψουσιν κατακοπτω cut down / up καὶ και and; even πάντα πας all; every τὰ ο the μισθώματα μισθωμα rented house αὐτῆς αυτος he; him ἐμπρήσουσιν εμπιπλημι fill in; fill up ἐν εν in πυρί πυρ fire καὶ και and; even πάντα πας all; every τὰ ο the εἴδωλα ειδωλον idol αὐτῆς αυτος he; him θήσομαι τιθημι put; make εἰς εις into; for ἀφανισμόν αφανισμος obscurity διότι διοτι because; that ἐκ εκ from; out of μισθωμάτων μισθωμα rented house πορνείας πορνεια prostitution; depravity συνήγαγεν συναγω gather καὶ και and; even ἐκ εκ from; out of μισθωμάτων μισθωμα rented house πορνείας πορνεια prostitution; depravity συνέστρεψεν συστρεφω wind up; collect
1:7 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole פְּסִילֶ֣יהָ pᵊsîlˈeʸhā פָּסִיל idol יֻכַּ֗תּוּ yukkˈattû כתת crush וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֶתְנַנֶּ֨יהָ֙ ʔeṯnannˈeʸhā אֶתְנַן gift יִשָּׂרְפ֣וּ yiśśārᵊfˈû שׂרף burn בָ vā בְּ in † הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire וְ wᵊ וְ and כָל־ ḵol- כֹּל whole עֲצַבֶּ֖יהָ ʕᵃṣabbˌeʸhā עָצָב image אָשִׂ֣ים ʔāśˈîm שׂים put שְׁמָמָ֑ה šᵊmāmˈā שְׁמָמָה desolation כִּ֠י kˌî כִּי that מֵ mē מִן from אֶתְנַ֤ן ʔeṯnˈan אֶתְנַן gift זֹונָה֙ zônˌā זנה fornicate קִבָּ֔צָה qibbˈāṣā קבץ collect וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto אֶתְנַ֥ן ʔeṯnˌan אֶתְנַן gift זֹונָ֖ה zônˌā זנה fornicate יָשֽׁוּבוּ׃ yāšˈûvû שׁוב return
1:7. et omnia sculptilia eius concidentur et omnes mercedes eius conburentur igni et omnia idola eius ponam in perditionem quia de mercedibus meretricis congregata sunt et usque ad mercedem meretricis revertenturAnd all her graven things shall be cut in pieces, and all her wages shall be burnt with fire, and I will bring to destruction all her idols: for they were gathered together of the hire of a harlot, and unto the hire of a harlot they shall return.
7. And all her graven images shall be beaten to pieces, and all her hires shall be burned with fire, and all her idols will I lay desolate: for of the hire of an harlot hath she gathered them, and unto the hire of an harlot shall they return.
1:7. And all her graven images will be cut to pieces, and all her rewards will be burned with fire, and I will place all her idols in perdition. For they have been gathered together from the pay of a kept woman, and even to the pay of a kept woman, they will return.
1:7. And all the graven images thereof shall be beaten to pieces, and all the hires thereof shall be burned with the fire, and all the idols thereof will I lay desolate: for she gathered [it] of the hire of an harlot, and they shall return to the hire of an harlot.
And all the graven images thereof shall be beaten to pieces, and all the hires thereof shall be burned with the fire, and all the idols thereof will I lay desolate: for she gathered [it] of the hire of an harlot, and they shall return to the hire of an harlot:

1:7 Все истуканы ее будут разбиты и все любодейные дары ее сожжены будут огнем, и всех идолов ее предам разрушению, ибо из любодейных даров она устраивала их, на любодейные дары они и будут обращены.
1:7
καὶ και and; even
πάντα πας all; every
τὰ ο the
γλυπτὰ γλυπτος he; him
κατακόψουσιν κατακοπτω cut down / up
καὶ και and; even
πάντα πας all; every
τὰ ο the
μισθώματα μισθωμα rented house
αὐτῆς αυτος he; him
ἐμπρήσουσιν εμπιπλημι fill in; fill up
ἐν εν in
πυρί πυρ fire
καὶ και and; even
πάντα πας all; every
τὰ ο the
εἴδωλα ειδωλον idol
αὐτῆς αυτος he; him
θήσομαι τιθημι put; make
εἰς εις into; for
ἀφανισμόν αφανισμος obscurity
διότι διοτι because; that
ἐκ εκ from; out of
μισθωμάτων μισθωμα rented house
πορνείας πορνεια prostitution; depravity
συνήγαγεν συναγω gather
καὶ και and; even
ἐκ εκ from; out of
μισθωμάτων μισθωμα rented house
πορνείας πορνεια prostitution; depravity
συνέστρεψεν συστρεφω wind up; collect
1:7
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
פְּסִילֶ֣יהָ pᵊsîlˈeʸhā פָּסִיל idol
יֻכַּ֗תּוּ yukkˈattû כתת crush
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אֶתְנַנֶּ֨יהָ֙ ʔeṯnannˈeʸhā אֶתְנַן gift
יִשָּׂרְפ֣וּ yiśśārᵊfˈû שׂרף burn
בָ בְּ in
הַ the
אֵ֔שׁ ʔˈēš אֵשׁ fire
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
עֲצַבֶּ֖יהָ ʕᵃṣabbˌeʸhā עָצָב image
אָשִׂ֣ים ʔāśˈîm שׂים put
שְׁמָמָ֑ה šᵊmāmˈā שְׁמָמָה desolation
כִּ֠י kˌî כִּי that
מֵ מִן from
אֶתְנַ֤ן ʔeṯnˈan אֶתְנַן gift
זֹונָה֙ zônˌā זנה fornicate
קִבָּ֔צָה qibbˈāṣā קבץ collect
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
אֶתְנַ֥ן ʔeṯnˌan אֶתְנַן gift
זֹונָ֖ה zônˌā זנה fornicate
יָשֽׁוּבוּ׃ yāšˈûvû שׁוב return
1:7. et omnia sculptilia eius concidentur et omnes mercedes eius conburentur igni et omnia idola eius ponam in perditionem quia de mercedibus meretricis congregata sunt et usque ad mercedem meretricis revertentur
And all her graven things shall be cut in pieces, and all her wages shall be burnt with fire, and I will bring to destruction all her idols: for they were gathered together of the hire of a harlot, and unto the hire of a harlot they shall return.
1:7. And all her graven images will be cut to pieces, and all her rewards will be burned with fire, and I will place all her idols in perdition. For they have been gathered together from the pay of a kept woman, and even to the pay of a kept woman, they will return.
1:7. And all the graven images thereof shall be beaten to pieces, and all the hires thereof shall be burned with the fire, and all the idols thereof will I lay desolate: for she gathered [it] of the hire of an harlot, and they shall return to the hire of an harlot.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Вместе с разрушением Самарии погибнут и идолы самарийские, Resileicha - каменные изваяния, рус. истуканы, и ozabecha - статуи, доказав таким образом, свое бессилие. - Любодейные дары ее, т. е. различные приношения языческим богам, (служение которым, с точки зрения пророка, есть любодеяние, а может быть, и прямо дары, собиравшиеся в качестве платы существовавших при языческих храмах блудницам (в слав. "понеже от найма блуда собра"). - Ибо из любодейных даров она устраивала их, на любодейные дары они и будут обращены: т. е. идолы, устраивавшиеся Самарией на любодейные дары, перейдут к другой блуднице - Ниневии, будут обращены в дары ассирийским богам. Пророк называет и служение язычников своим богам любодейством, исходя из мысли, что и они, подобно Иудеям, отступили от завета, заключенного Господом со всем человечеством в лице Адама и Ноя (ср. Ос VI:7; Иез XVI и XXIII). Гл. jukkththu (будут разбиты) и issarphu (будут сожжены) LXX или читали в формах действ. залога (jakothu isrphu) или просто страд. форму заменили действительной; отсюда в слав.: "вся изваянная ея сокрушат и вся мзды ея (misqwma, плата блуднице. Ос II:12; Втор XXIII:19; Иез XVI:50), запалят огнем".
Adam Clarke: Commentary on the Bible - 1831
1:7: All the hires thereof shall be burned - Multitudes of women gave the money they gained by their public prostitution at the temples for the support of the priesthood, the ornamenting of the walls, altars, and images. So that these things, and perhaps several of the images themselves, were literally the hire of the harlots: and God threatens here to deliver all into the hands of enemies who should seize on this wealth, and literally spend it in the same way in which it was acquired; so that "to the hire of a harlot these things should return."
Albert Barnes: Notes on the Bible - 1834
1:7: And all the graven images thereof shall be beaten to pieces - Its idols in whom she trusts, so far from protecting her, shall themselves go into captivity, broken up for the gold and silver whereof they were made. The wars of the Assyrians being religious wars , the idolatry of Assyria destroyed the idolatry and idols of Israel.
And all the hires thereof shall be burned with fire - All forsaking of God being spiritual fornication from Him who made His creatures for Himself, the hires are all which man would gain by that desertion of his God, employed in man's contact with his idols, whether as bribing his idols to give him what are the gifts of God, or as himself bribed by them. For there is no pure service, save that of the love of God. God alone can be loved purely, for Himself; offerings to Him alone are the creature's pure homage to the Creator, going out of itself, not looking back to itself, not seeking itself, but stretching forth to Him and seeking Him for Himself. Whatever man gives to or hopes from his idols, man himself is alike his object in both. The hire then is, alike what he gives to his idols, the gold whereof he makes his Baal , the offerings which the pagan used to lay up in their temples, and what, as he thought, he himself received back. For he gave only earthly things, in order to receive back things of earth. He hired their service to him, and his earthly gains were his hire. It is a strong mockery in the mouth of God, that they had these things from their idols. He speaks to them after their thoughts. Yet it is true that, although God overrules all, man does receive from Satan Mat 4:9, the god of this world Co2 4:4, all which he gains amiss. It is the price for which he sells his soul and profanes himself. Yet herein were the pagan more religious than the Christian worldling. The pagan did offer an ignorant service to they knew not what. Our idolatry of mammon, as being less abstract, is more evident self-worship, a more visible ignoring and so a more open dethroning of God, a worship of a material prosperity, of which we seem ourselves to be the authors, and to which we habitually immolate the souls of men, so habitually that we have ceased to be conscious of it.
And all the idols thereof will I lay desolate - Literally, "make a desolation." They, now thronged by their worshipers, should be deserted; their place and temple, a waste. He thrice repeats all; all her graven images, all her hires, all her idols; all should be destroyed. He subjoins a threefold destruction which should overtake them; so that, while the Assyrian broke and carried off the more precious, or burned what could be burned, and, what could not be burned, nor was worth transporting, should be left desolate, all should come to an end. He sets the whole the more vividly before the mind; exhibiting to us so many separate pictures of the mode of destruction.
For from the hire of a harlot she gathered them, and to the hire of a harlot they shall return - Jerome: "The wealth and manifold provision which (as she thought) were gained by fornication with her idols, shall go to another harlot, Nineveh; so that, as they went a whoring in their own land, they should go to another land of idols and fornication, the Assyrians." They Rom 1:23 turned their glory into shame, changing the glory of the incorruptible God into an image made like unto corruptible man; and so it should turn to them into shame. It sprung out of their shame, and should turn to it again. "Ill got, ill spent." Evil gain, cursed in its origin, has the curse of God upon it, and makes its gainer a curse, and ends accursedly. "Make not ill gains," says even a pagan. (H. 354. L), "ill gains are equal to losses;" and another , "Unlawful sweetness a most bitter end awaiteth."
Probably, the most literal sense is not to be excluded. The degrading idolatrous custom, related of Babylon and Cyprus , still continued among the Babylonians at the date of the book of Baruch (Baruch 6:43), and to the Christian era . Augustine speaks of it as having existed among the Phoenicians, and Theodoret says that it was still practiced by some in Syria. The existence of the idolatrous custom is presupposed by the prohibition by Moses Deu 23:18; and, in the time of Hosea self-desecration was an idolatrous rite in Israel . In the day of Judgment, when the foundation of those who build their house upon the sand, shall be laid bare, the riches which they gained unlawfully shall be burned up; all the idols, which they set up instead of God , "the vain thoughts, and useless fancies, and hurtful forms and images which they picture in their mind, defiling it, and hindering it from the steadfast contemplation of divine things, will be punished. They were the hire of the soul which went astray from God, and they who conceived them will, with them, become the prey again of that infernal host which is unceasingly turned from God."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: all the graven: Lev 26:30; Kg2 23:14, Kg2 23:15; Ch2 31:1, Ch2 34:6, Ch2 34:7; Isa 27:9; Hos 8:6, Hos 10:5, Hos 10:6
the hires: Jer 44:17, Jer 44:18; Hos 2:5, Hos 2:12
for: Deu 23:18; Joe 3:3; Rev 18:3, Rev 18:9, Rev 18:12, Rev 18:13
Geneva 1599
1:7 And all the graven images thereof shall be beaten to pieces, and all the (f) hires thereof shall be burned with the fire, and all the idols thereof will I lay desolate: for she gathered [it] of the hire of an harlot, and they shall return (g) to the hire of an harlot.
(f) Which they gathered by evil practices, and thought that their idols had enriched them with these wages because of their service to them.
(g) The gain that came by their idols will be consumed as a thing of nothing: for as the wages or riches of harlots are wickedly gotten, so are they vilely and quickly spent.
John Gill
1:7 And all the graven images thereof shall be beaten to pieces,.... By the Assyrian army, for the sake of the gold and silver of which they were, made, or with which they were adorned, as was usually done by conquerors to the gods of the nations they conquered; these were the calf of Samaria, and other idols; and not only those in the city of Samaria, but in all the other cities of Israel which fell into the hands of the Assyrian monarch; see Is 10:11;
and all the hires thereof shall be burnt with fire; this the Targum also interprets of idols; such as escaped the plunder of the soldiers should be burnt with fire: Kimchi, by "hires", understands the beautiful garments, and other ornaments, with which they adorned their idols, which were gifts unto them; and they committing spiritual adultery with them, these are compared to the hire of a harlot: or it may design their fine houses, and the furniture of them, all their substance and riches, which they looked upon as obtained by entering into alliances with idolatrous nations, and as the hire and reward of their idolatry; all these should be consumed by fire when the city was taken:
and all the idols thereof will I lay desolate; such as were not broke to pieces, nor burnt, should be thrown down, and trampled upon, and made no account of, or carried away with other spoil. The Targum interprets it of the houses or temples of their idols, which should be demolished. By this and the preceding clause it appears, that, besides the golden calf, there were other idols worshipped in Samaria. In the times of Ahab was the image of Baal, with others, for which he built an altar and a temple in Samaria, and a grove, 3Kings 16:31; and at the time it was taken by Shalmaneser there were idols in it, as appears from Is 10:10; and there were still more after a colony of the Babylonians and others were introduced into it; the names of which were Succothbenoth, Nergal, Ashima, Nibhaz, Tartak, Adrammelech, and Anammelech. The first of these is thought, by Selden (e) to be Venus; and the two last, both by him and Braunius (f), to be the same with Mo, having the signification of a king in them, as that word signifies, and children being burnt unto them: they are all difficult to be understood. The account the Jews (g) give of them is, that "Succothbenoth" were images of a hen and chickens; "Nergal", a cock; "Ashima", a goat without hair; "Nibhaz", or "Nibchan", as sometimes read, a dog; and "Tartak", an ass; "Adrammelech", a mule, or a peacock; and "Anammelech", a horse, or a pheasant. And it was not unusual for some of these creatures to be worshipped by the Heathens, as a cock by the Syrians, and others; a goat by the Mendesians; and the dog Anubis, perhaps the same with Nibhaz, by the Egyptians (h). And though the inhabitants of Samaria might be better instructed, after Manasseh and other Jews came to reside among them in later times, still they retained idolatrous practices; and, even in the times of our Lord, they were ignorant of the true object of religious worship, Jn 4:22; and they are charged by the Jewish writers (i) with worshipping the image of a dove on Mount Gerizim, and also such strange gods, the teraphim, which Jacob hid under the oak at Sichem; however, let their idols be what they will they worshipped, they are now utterly destroyed, according to this prophecy;
for she gathered it of the hire of an harlot, and they shall return to the hire of an harlot; as all the riches of Samaria and its inhabitants were gathered together as the reward of their idolatry, as they imagined, so they should return to idolaters, the Assyrians; to Nineveh, called the well favoured harlot, Nahum 3:4; the metropolis of the Assyrian empire; and to the house or temple of those that worshipped idols, as the Targum; with which they should adorn their idols, or use them in idolatrous worship: or the sense in general is, that as their riches were ill gotten, as the hire of a harlot, and which never prospers, so theirs should come to nothing; as it came, so it should go: according to our proverb, "lightly come, lightly go". The allusion seems to be to harlots prostituting themselves in the temples of idols, which was common among the Heathens, as at Comana and Corinth, as Strabo (k) relates; and particularly among the Babylonians and Assyrians, which may be here referred to: for Herodotus (l) says, it was a law with the Babylonians that every woman of that country should once in her life sit in the temple of Venus, and lie with a strange man: here women used to sit with a crown upon their heads: nor might they return home until some stranger threw money into their laps, and took them out of the temple, and lay with them; and he that cast it must say, I implore the goddess Mylitta for thee; the name by which the Assyrians call Venus; nor was it lawful to reject the price or the money, be it what it would, for it was converted to holy uses, and Strabo (m) affirms much the same. So the Phoenician women used to prostitute themselves in the temples of their idols, and dedicate there the hire of their bodies to their gods, thinking thereby to appease their deities, and obtain good things for themselves (n).
(e) De Dis Syris Syntagm. 2. c. 7. p. 309. (f) Selecta Sacra, l. 4. c. 8. sect. 117. p. 465. (g) T. Bab. Sanhedrin, fol. 63. 2. Vid. etiam T. Hieros. Avoda Zara, fol. 42. 3, 4. (h) Vid. Godwin's Moses and Aaron, l. 4. c. 7. (i) Maimon. in Misn. Beracot, c. 8. sect. 11. & Bartenora in ib. c. 7. sect. 1. & in Nidda, c. 4. sect. 1. Shalshelet Hakabala, fol. 15. 2. (k) Geograph. l. 12. p. 385. (l) Clio, sive l. 1. c. 199. (m) Ibid. l. 16. p. 513. (n) Athanasius contra Gentes, p. 21.
John Wesley
1:7 The hires - The rich gifts given for the honour and service of the idols by deceived idolaters. She - The kingdom of Samaria. It - Their wealth, or the rich presents made to their idols. Of an harlot - As harlots get rich gifts of their lovers. They - These rich presents shall be turned by the Assyrians to the service and honour of their idols.
Robert Jamieson, A. R. Fausset and David Brown
1:7 all the hires--the wealth which Israel boasted of receiving from her idols as the "rewards" or "hire" for worshipping them (Hos 2:5, Hos 2:12).
idols . . . will I . . . desolate--that is, give them up to the foe to strip off the silver and gold with which they are overlaid.
she gathered it of the hire of an harlot, and they shall return to the hire of an harlot--Israel gathered (made for herself) her idols from the gold and silver received from false gods, as she thought, the "hire" of her worshipping them; and they shall again become what they had been before, the hire of spiritual harlotry, that is, the prosperity of the foe, who also being worshippers of idols will ascribe the acquisition to their idols [MAURER]. GROTIUS explains it, The offerings sent to Israel's temple by the Assyrians, whose idolatry Israel adopted, shall go back to the Assyrians, her teachers in idolatry, as the hire or fee for having taught it. The image of a harlot's hire for the supposed temporal reward of spiritual fornication, is more common in Scripture (Hos 9:1).
1:81:8: Վասն այնորիկ կոծեսցի՛ եւ ողբասցի, եւ գնասցէ մե՛րկ եւ բո՛կ. եւ արասցէ կո՛ծ իբրեւ զվիշապաց, եւ սուգ իբրեւ զդստերաց համբարեաց[10556]։ [10556] Ոսկան. Համբարուաց։
8 Այդ պատճառով նա լաց ու կոծ կ’անի եւ կ’ողբայ, մերկ ու բոբիկ կը քայլի, վիշապների պէս ողբ ու կոծ կ’անի եւ կը սգայ ինչպէս յաւերժահարսերի դուստրերը,
8 Ասոր համար պիտի ողբամ ու պիտի հառաչեմ, Անծածկոյթ ու մերկ պիտի շրջիմ. Չագալներու պէս՝ կոծ ու ջայլամներու պէս սուգ պիտի ընեմ։
Վասն այնորիկ կոծեսցի եւ ողբասցի, եւ գնասցէ մերկ եւ բոկ, եւ արասցէ`` կոծ իբրեւ զվիշապաց, եւ սուգ իբրեւ զդստերաց [9]համբարեաց:

1:8: Վասն այնորիկ կոծեսցի՛ եւ ողբասցի, եւ գնասցէ մե՛րկ եւ բո՛կ. եւ արասցէ կո՛ծ իբրեւ զվիշապաց, եւ սուգ իբրեւ զդստերաց համբարեաց[10556]։
[10556] Ոսկան. Համբարուաց։
8 Այդ պատճառով նա լաց ու կոծ կ’անի եւ կ’ողբայ, մերկ ու բոբիկ կը քայլի, վիշապների պէս ողբ ու կոծ կ’անի եւ կը սգայ ինչպէս յաւերժահարսերի դուստրերը,
8 Ասոր համար պիտի ողբամ ու պիտի հառաչեմ, Անծածկոյթ ու մերկ պիտի շրջիմ. Չագալներու պէս՝ կոծ ու ջայլամներու պէս սուգ պիտի ընեմ։
zohrab-1805▾ eastern-1994▾ western am▾
1:81:8 Об этом буду я плакать и рыдать, буду ходить, как ограбленный и обнаженный, выть, как шакалы, и плакать, как страусы,
1:8 ἕνεκεν ενεκα for the sake of; on account of τούτου ουτος this; he κόψεται κοπτω cut; mourn καὶ και and; even θρηνήσει θρηνεω lament πορεύσεται πορευομαι travel; go ἀνυπόδετος ανυποδετος and; even γυμνή γυμνος naked ποιήσεται ποιεω do; make κοπετὸν κοπετος lamentation ὡς ως.1 as; how δρακόντων δρακων dragon καὶ και and; even πένθος πενθος sadness ὡς ως.1 as; how θυγατέρων θυγατηρ daughter σειρήνων σειρην siren; demon of the dead living in the desert
1:8 עַל־ ʕal- עַל upon זֹאת֙ zōṯ זֹאת this אֶסְפְּדָ֣ה ʔespᵊḏˈā ספד lament וְ wᵊ וְ and אֵילִ֔ילָה ʔêlˈîlā ילל howl אֵילְכָ֥ה ʔêlᵊḵˌā הלך walk שֹׁולָ֖לשׁילל *šôlˌāl שֹׁולָל barefoot וְ wᵊ וְ and עָרֹ֑ום ʕārˈôm עָרֹום naked אֶעֱשֶׂ֤ה ʔeʕᵉśˈeh עשׂה make מִסְפֵּד֙ mispˌēḏ מִסְפֵּד wailing כַּ ka כְּ as † הַ the תַּנִּ֔ים ttannˈîm תַּן jackal וְ wᵊ וְ and אֵ֖בֶל ʔˌēvel אֵבֶל mourning rites כִּ ki כְּ as בְנֹ֥ות vᵊnˌôṯ בַּת daughter יַעֲנָֽה׃ yaʕᵃnˈā יַעֲנָה [uncertain]
1:8. super hoc plangam et ululabo vadam spoliatus et nudus faciam planctum velut draconum et luctum quasi strutionumTherefore will I lament, and howl: I will go stript and naked: I will make a wailing like the dragons, and a mourning like the ostriches.
8. For this will I wail and howl, I will go stripped and naked: I will make a wailing like the jackals, and a mourning like the ostriches.
1:8. I will lament and wail about this. I will go out despoiled and naked. I will make a howl like the dragons, and a mourning like the ostriches.
1:8. Therefore I will wail and howl, I will go stripped and naked: I will make a wailing like the dragons, and mourning as the owls.
Therefore I will wail and howl, I will go stripped and naked: I will make a wailing like the dragons, and mourning as the owls:

1:8 Об этом буду я плакать и рыдать, буду ходить, как ограбленный и обнаженный, выть, как шакалы, и плакать, как страусы,
1:8
ἕνεκεν ενεκα for the sake of; on account of
τούτου ουτος this; he
κόψεται κοπτω cut; mourn
καὶ και and; even
θρηνήσει θρηνεω lament
πορεύσεται πορευομαι travel; go
ἀνυπόδετος ανυποδετος and; even
γυμνή γυμνος naked
ποιήσεται ποιεω do; make
κοπετὸν κοπετος lamentation
ὡς ως.1 as; how
δρακόντων δρακων dragon
καὶ και and; even
πένθος πενθος sadness
ὡς ως.1 as; how
θυγατέρων θυγατηρ daughter
σειρήνων σειρην siren; demon of the dead living in the desert
1:8
עַל־ ʕal- עַל upon
זֹאת֙ zōṯ זֹאת this
אֶסְפְּדָ֣ה ʔespᵊḏˈā ספד lament
וְ wᵊ וְ and
אֵילִ֔ילָה ʔêlˈîlā ילל howl
אֵילְכָ֥ה ʔêlᵊḵˌā הלך walk
שֹׁולָ֖לשׁילל
*šôlˌāl שֹׁולָל barefoot
וְ wᵊ וְ and
עָרֹ֑ום ʕārˈôm עָרֹום naked
אֶעֱשֶׂ֤ה ʔeʕᵉśˈeh עשׂה make
מִסְפֵּד֙ mispˌēḏ מִסְפֵּד wailing
כַּ ka כְּ as
הַ the
תַּנִּ֔ים ttannˈîm תַּן jackal
וְ wᵊ וְ and
אֵ֖בֶל ʔˌēvel אֵבֶל mourning rites
כִּ ki כְּ as
בְנֹ֥ות vᵊnˌôṯ בַּת daughter
יַעֲנָֽה׃ yaʕᵃnˈā יַעֲנָה [uncertain]
1:8. super hoc plangam et ululabo vadam spoliatus et nudus faciam planctum velut draconum et luctum quasi strutionum
Therefore will I lament, and howl: I will go stript and naked: I will make a wailing like the dragons, and a mourning like the ostriches.
1:8. I will lament and wail about this. I will go out despoiled and naked. I will make a howl like the dragons, and a mourning like the ostriches.
1:8. Therefore I will wail and howl, I will go stripped and naked: I will make a wailing like the dragons, and mourning as the owls.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Пророк выражает свою скорбь о погибели Самарии, так как эта погибель служит указанием и на предстоящие бедствия иудейского народа, на котором со ст. 8-го пророк и сосредоточивает свое внимание. - Буду ходить как ограбленный и обнаженный: пророк намерен в знак скорби облечься в траур, - одеть, подобно ограбленным врагами пленникам (Ис III:23; XX:1-4), вретище и даже обнажиться, т. е. или разорвать свою одежду, как делали в знак траура (Быт XXXVII:34; 2: Цар XIV:2), или же совсем обнажиться как поступали с пленниками (Ис XX:1-6). Одежда пророка должна была не только выражать его скорбь, но и предуказывать на предстоящий народу плен. - Выть, как шакалы, и плакать как страусы: вой шакалов, по свидетельству путешественников, похож на рыдания человека; равным образом, и страусы по ночам издают звук, напоминающий плач человека. LXX слова стиха 8-го отнесли не к пророку, а к Самарии; поэтому в славянском: "сего ради возрыдает и восплачется, пойдет боса и нага, сотворит плач, аки змиев (wV drakontwn) и рыдание, аки дщерей сиринских". В греч. тексте, таким образом, плач сравнивается с плачем драконов (евр. thanim), - баснословных существ, которые будто бы могли издавать необычайное шипение или свист (Блаж. Иероним, в коммент. ) и с рыданием сиринов. Под сиринами (seirhn) или сиренами LXX разумели или те баснословные существа, которые, по сказанию Одиссея, отличались необыкновенно приятным голосом (Блаж. Иероним, Феодорит), или же ночных птиц, издающих жалобный стон (Юнгеров), самок страусов.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Therefore I will wail and howl, I will go stripped and naked: I will make a wailing like the dragons, and mourning as the owls. 9 For her wound is incurable; for it is come unto Judah; he is come unto the gate of my people, even to Jerusalem. 10 Declare ye it not at Gath, weep ye not at all: in the house of Aphrah roll thyself in the dust. 11 Pass ye away, thou inhabitant of Saphir, having thy shame naked: the inhabitant of Zaanan came not forth in the mourning of Beth-ezel; he shall receive of you his standing. 12 For the inhabitant of Maroth waited carefully for good: but evil came down from the LORD unto the gate of Jerusalem. 13 O thou inhabitant of Lachish, bind the chariot to the swift beast: she is the beginning of the sin to the daughter of Zion: for the transgressions of Israel were found in thee. 14 Therefore shalt thou give presents to Moresheth-gath: the houses of Achzib shall be a lie to the kings of Israel. 15 Yet will I bring an heir unto thee, O inhabitant of Mareshah: he shall come unto Adullam the glory of Israel. 16 Make thee bald, and poll thee for thy delicate children; enlarge thy baldness as the eagle; for they are gone into captivity from thee.
We have here a long train of mourners attending the funeral of a ruined kingdom.
I. The prophet is himself chief mourner (v. 8, 9): I will wail and howl; I will go stripped and naked, as a man distracted with grief. The prophets usually expressed their own grief for the public grievances, partly to mollify the predictions of them, and to make it appear that is was not out of ill-will that they denounced the judgments of God (so far were they from desiring the woeful day that they dreaded it more than any thing), partly to show how very dreadful and mournful the calamities would be, and to stir up in the people a holy fear of them, that by repentance they might turn away the wrath of God. Note, We ought to lament the punishments of sinners as well as the sufferings of saints in this world; the weeping prophet did so (Jer. ix. 1); so did this prophet. He makes a wailing like the dragons, or rather the jackals, ravenous beasts that in those countries used to meet in the night, and howl, and make hideous noises; he mourns as the owls, the screech-owls, or ostriches, as some read it. Two things the prophet here thus dolefully laments:-- 1. That Israel's case is desperate: Her wound is incurable; it is ruin without remedy; man cannot help her; God will not, because she will not by repentance and reformation help herself. There is indeed balm in Gilead and a physician there; but they will not apply to the physician, nor apply the balm to themselves, and therefore the wound is incurable. 2. That Judah likewise is in danger. The cup is going round, and is now put into Judah's hand: The enemy has come to the gate of Jerusalem. Soon after the destruction of Samaria and the ten tribes, the Assyrian army, under Sennacherib, laid siege to Jerusalem, came to the gate, but could not force their way any further; however, it was with great concern and trouble that the prophet foresaw the fright, so dearly did he love the peace of Jerusalem.
II. Several places are here brought in mourning, and are called upon to mourn; but with this proviso, that they should not let the Philistines hear them (v. 10): Declare it not in Gath; this is borrowed from David's lamentation for Saul and Jonathan (2 Sam. i. 20), Tell it not in Gath, for the uncircumcised will triumph in Israel's tears. Note, One would not, if it could be helped, gratify those that make themselves and their companions merry with the sins or with the sorrows of God's Israel. David was silent, and stifled his griefs, when the wicked were before him, Ps. xxxix. 1. But, though it may be prudent not to give way to a noisy sorrow, yet it is duty to admit a silent one when the church of God is in distress. "Roll thyself in the dust" (as great mourners used to do) "and so let the house of Judah and every house in Jerusalem become a house of Aphrah, a house of dust, covered with dust, crumbled into dust." When God makes the house dust it becomes us to humble ourselves under his mighty hand, and to put our mouths in the dust, thus accommodating ourselves to the providences that concern us. Dust we are; God brings us to the dust, that we may know it, and own it. Divers other places are here named that should be sharers in this universal mourning, the names of some of which we do not find elsewhere, whence it is conjectured that they are names put upon them by the prophet, the signification of which might either indicate or aggravate the miseries coming upon them, thereby to awaken this secure and stupid people to a holy fear of divine wrath. We find Sennacherib's invasion thus described, in the prediction of it, by the impressions of terror it should make upon the several cities that fell in his way, Isa. x. 28, 29, &c. Let us observe the particulars here, 1. The inhabitants of Saphir, which signifies neat and beautiful (thou that dwellest fairly, so the margin reads it), shall pass away into captivity, or be forced to flee, stripped of all their ornaments and having their shame naked. Note, Those who appear ever so fine and delicate know not what contempt they may be exposed to; and the more grievous will the shame be to those who have been inhabitants of Saphir. 2. The inhabitants of Zaanan, which signifies the country of flocks, a populous country, where the people are as numerous and thick as flocks of sheep, shall yet be so taken up with their own calamities, felt or feared, that they shall not come forth in the mourning of Bethezel, which signifies a place near, shall not condole with, nor bring any succour to, their next neighbours in distress; for he shall receive of you his standing; the enemy shall encamp among you, O inhabitants of Zaanan! shall take up a station there, shall find footing among you. Those may well think themselves excused from helping their neighbours who find they have enough to do to help themselves and to hold their own. 3. As for the inhabitants of Maroth (which, some think, is put for Ramoth, others that it signifies the rough places), they waited carefully for good, and were grieved for the want of it, but were disappointed; for evil came from the Lord unto the gate of Jerusalem, when the Assyrian army besieged it, v. 12. The inhabitants of Maroth might well overlook their own particular grievances when they saw the holy city itself in danger, and might well overlook the Assyrian, that was the instrument, when they saw the evil coming from the Lord. 4. Lachish was a city of Judah, which Sennacherib laid siege to, Isa. xxxvi. 1,2. The inhabitants of that city are called to bind the chariot to the swift beast, to prepare for a speedy flight, as having no other way left to secure themselves and their families; or it is spoken ironically: "You have had your chariots and your swift beasts, but where are they now?" God's quarrel with Lachish is that she is the beginning of sin, probably the sin of idolatry, to the daughter of Zion (v. 13); they had learned it from the ten tribes, their near neighbours, and so infected the two tribes with it. Note, Those that help to bring sin into a country do but thereby prepare for the throwing of themselves out of it. Those must expect to be first in the punishment who have been ringleaders in sin. The transgressions of Israel were found in thee; when they came to be traced up to their original they were found to take rise very much from that city. God knows at whose door to lay the blame of the transgressions of Israel, and whom to find guilty. Lachish, having been so much accessory to the sin of Israel, shall certainly be reckoned with: Thou shalt give presents to Moresheth-gath, a city of the Philistines, which perhaps had a dependence upon Gath, that famous Philistine city; thou shalt send to court those of that city to assist thee, but it shall be in vain, for (v. 14) the houses of Achzib (a city which joined to Mareshah, or Moresheth, and is mentioned with it, Josh. xv. 44) shall be a lie to the kings of Israel; though they depend upon their strength, yet they shall fail them. Here there is an allusion to the name. Achzib signifies a lie, and so it shall prove to those that trust in it. 5. Mareshah, that could not, or would not, help Israel, shall herself be made a prey (v. 15): "I will bring a heir (that is, an enemy) that shall take possession of thy lands, with as much assurance as if he were heir at law to them, and he shall come to Adullam, and to the glory of Israel, that is, to Jerusalem the head city;" or "The glory of Israel shall come to be as Adullam, a poor despicable place;" or, "The king of Assyria, whom Israel had gloried in, shall come to Adullam, in laying the country waste." 6. The whole land of Judah seems to be spoken to (v. 16) and called to weeping and mourning: "Make thee bald, by tearing thy hair and shaving thy head; poll thee for thy delicate children, that had been tenderly and nicely brought up; enlarge thy baldness as the eagle when she casts her feathers and is all over bald; for they have gone into captivity from thee, and are not likely to return; and their captivity will be the more grievous to them because they have been brought up delicately and have not been inured to hardship." Or this is directed particularly to the inhabitants of Mareshah, as v. 15. That was the prophet's own city, and yet he denounces the judgments of God against it; for it shall be an aggravation of its sin that it had such a prophet, and knew not the day of its visitation. Its being thus privileged, since it improved not the privilege, shall not procure favour for it either with God or with his prophet.
Adam Clarke: Commentary on the Bible - 1831
1:8: I will make a wailing like the dragons - Newcome translates: -
I will make a wailing like the foxes, (or jackals),
And mourning like the daughters of the ostrich.
This beast, the jackal or shiagal, we have often met with in the prophets. Travellers inform us that its howlings by night are most lamentable; and as to the ostrich, it is remarkable for its fearful shrieking and agonizing groanings after night. Dr. Shaw says he has often heard them groan as if they were in the greatest agonies.
Albert Barnes: Notes on the Bible - 1834
1:8: Therefore I will - Therefore I would
Wail - (properly, beat, that is, on the breast).
And howl - "Let me alone," he would say, "that I may vent my sorrow in all ways of expressing sorrow, beating on the breast and wailing, using all acts and sounds of grief." It is as we would say, "Let me mourn on," a mourning inexhaustible, because the woe too and the cause of grief was unceasing. The prophet becomes in words, probably in acts too, an image of his people, doing as they should do hereafter. He mourns, because and as they would have to mourn, bearing chastisement, bereft of all outward comeliness, an example also of repentance, since what he did were the chief outward tokens of mourning.
I will (would) go stripped - despoiled .
And naked - He explains the acts, that they represented no mere voluntary mourning. Not only would he, representing them, go bared of all garments of beauty, as we say "half-naked" but despoiled also, the proper term of those plundered and stripped by an enemy. He speaks of his doing, what we know that Isaiah did, by God's command, representing in act what his people should thereafter do. : "Wouldest thou that I should weep, thou must thyself grieve the first." Micah doubtless went about, not speaking only of grief, but grieving, in the habit of one mourning and bereft of all. He prolongs in these words the voice of wailing, choosing unaccustomed forms of words, to carry on the sound of grief.
I will make a wailing like the dragons - (jackals).
And mourning as the owls - (ostriches). The cry of both, as heard at night, is very piteous. Both are doleful creatures, dwelling in desert and lonely places. "The jackals make a lamentable howling noise, so that travelers unacquainted with them would think that a company of people, women or children, were howling, one to another."
"Its howl," says an Arabic natural historian , "is like the crying of an infant." "We heard them," says another , "through the night, wandering around the villages, with a continual, prolonged, mournful cry." The ostrich, forsaking its young Job 39:16, is an image of bereavement. Jerome: "As the ostrich forgets her eggs and leaves them as though they were not her's, to be trampled by the feet of wild beasts, so too shall I go childless, spoiled and naked." Its screech is spoken of by travelers as "fearful, aftrighting." : "During the lonesome part of the night they often make a doleful and piteous noise. I have often heard them groan, as if they were in the greatest agonies."
Dionysius: "I will grieve from the heart over those who perish, mourning for the hardness of the ungodly, as the Apostle had Rom 9:1 great heaviness and continual sorrow in his heart for his brethren, the impenitent and unbelieving Jews. Again he saith, "who is weak and I am not weak? Who is offended, and I burn not?" Co2 11:29. For by how much the soul is nobler than the body, and by how much eternal damnation is heavier than any temporal punishment, so much more vehemently should we grieve and weep for the peril and perpetual damnation of souls, than for bodily sickness or any temporal evil."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: I will wail: Isa 16:9, Isa 21:3, Isa 22:4; Jer 4:19, Jer 9:1, Jer 9:10, Jer 9:19, Jer 48:36-39
I will go: Isa 20:2-4
a wailing: Job 30:29; Psa 102:6
owls: Heb. daughters of the owl
Carl Friedrich Keil and Franz Delitzsch
1:8
The judgment will not stop at Samaria, however, but spread over Judah. The prophet depicts this by saying that he will go about mourning as a prisoner, to set forth the misery that will come upon Judah (Mic 1:8, Mic 1:9); and then, to confirm this, he announces to a series of cities the fate awaiting them, or rather awaiting the kingdom, by a continued play upon words founded upon their names (Mic 1:10-15); and finally he summons Zion to deep mourning (Mic 1:16). Mic 1:8. "Therefore will I lament and howl, I will go spoiled and naked: I will keep lamentation like the jackals, and mourning like the ostriches. Mic 1:9. For her stripes are malignant; for it comes to Judah, reaches to the gate of my people, to Jerusalem." על־זאת points back to what precedes, and is then explained in Mic 1:9. The prophet will lament over the destruction of Samaria, because the judgment which has befallen this city will come upon Judah also. Micah does not speak in his own name here as a patriot (Hitzig), but in the name of his nation, with which he identifies himself as being a member thereof. This is indisputably evident from the expression אילכה שׁילל וערום, which describes the costume of a prisoner, not that of a mourner. The form אילכה with י appears to have been simply suggested by אילילה. שׁילל is formed like הידד in Is 16:9-10, and other similar words (see Olshausen, Gramm. p. 342). The Masoretes have substituted שׁלל, after Job 12:17, but without the slightest reason. It does not mean "barefooted," ἀνυπόδετος (lxx), for which there was already יחף in the language (2Kings 15:30; Is 20:2-3; Jer 2:25), but plundered, spoiled. ערום, naked, i.e., without upper garment (see my comm. on 1Kings 19:24), not merely vestitu solido et decente privatus. Mourners do indeed go barefooted (yâchēph, see 2Kings 15:30), and in deep mourning in a hairy garment (saq, 2Kings 3:31; Gen 37:34, etc.), but not plundered and naked. The assertion, however, that a man was called ̀ârōm when he had put on a mourning garment (saq, sackcloth) in the place of his upper garment, derives no support from Is 20:2, but rather a refutation. For there the prophet does not go about ‛ârōm veyâchēph, i.e., in the dress of a prisoner, to symbolize the captivity of Egypt, till after he has loosened the hairy garment (saq) from his loins, i.e., taken it off. And here also the plundering of the prophet and his walking naked are to be understood in the same way. Micah's intention is not only to exhibit publicly his mourning fore the approaching calamity of Judah, but also to set forth in a symbolical form the fate that awaits the Judaeans. And he can only do this by including himself in the nation, and exhibiting the fate of the nation in his own person. Wailing like jackals and ostriches is a loud, strong, mournful cry, those animals being distinguished by a mournful wail; see the comm. on Job 30:29, which passage may possibly have floated before the prophet's mind. Thus shall Judah wail, because the stroke which falls upon Samaria is a malignant, i.e., incurable (the suffix attached to מכּותיה refers to Shōmerōn, Samaria, in Mic 1:6 and Mic 1:7. For the singular of the predicate before a subject in the plural, see Ewald, 295, a, and 317, a). It reaches to Judah, yea, to Jerusalem. Jerusalem, as the capital, is called the "gate of my people," because in it par excellence the people went out and in. That עד is not exclusive here, but inclusive, embracing the terminus ad quem, is evident from the parallel "even to Judah;" for if it only reached to the border of Judah, it would not have been able to come to Jerusalem; and still more clearly so from the description in Mic 1:10. The fact that Jerusalem is not mentioned till after Judah is to be interpreted rhetorically, and not geographically. Even the capital, where the temple of Jehovah stood, would not be spared.
John Gill
1:8 Therefore I will wail and howl, I will go stripped and naked,.... To his shut, putting off his upper garment; the rough one, such as the prophets used to wear; which he did as the greater sign of his mourning: sometimes, in such cases, they rent their garments; at other times they stripped themselves of them, and walked naked, as Isaiah did, Is 20:3; he went about like a madman, one disturbed in his mind, bereft of his senses, because of the desolation coming upon Israel; and without his clothes, as such persons often do: so the word rendered "stripped" signifies, as the Jewish commentators observe. This lamentation, and with these circumstances, the prophet made in his own person, to show the reality and certainty of their ruin, and to represent to them the desolate condition they would be in, destitute of all good things, and to them with it; as well as to express the sympathy of his heart, and thereby to assure them that it was not out of ill will to them, or a spirit of revenge, that he delivered such a message: or this he did in the person of all the people, showing what they would do, and that this would be their case shortly. So the Targum,
"for this they shall wail and howl, and go naked among the spoilers;''
I will make a wailing like the dragons; as in their fight with elephants, at which time they make a hideous noise (n); and whose hissings have been very terrible to large bodies of men. Aelianus (o) speaks of a dragon in India, which, when it perceived Alexander's army near at hand, gave such a prodigious hiss and blast, that it greatly frightened and disturbed the whole army: and he relates (p) of another, that was in a valley near Mount Pellenaeus, in the isle of Chios, whose hissing was very terrible to the inhabitants of that place; and Bochart (q) conjectures that this their hissing is here referred to; and who observes of the whale, that it has its name from a word in the Hebrew tongue, which signifies to lament; and which word is here used, and is frequently used of large fishes, as whales, sea calves, dolphins, &c. which make a great noise and bellowing, as the sea calf; particularly the balaena, which is one kind of a whale, and makes such a large and continued noise, as to be heard at the distance of two miles, as Rondeletius (r) says; and dolphins are said to make a moan and groaning like human creatures, as Pliny (s) and Solinus (t) report: and Peter Gillius relates, from his own experience, that lodging one night in a vessel, in which many dolphins were taken, there were such weeping and mourning, that he could not sleep for them; he thought they deplored their condition with mourning, lamentation, and a large flow of tears, as men do, and therefore could not help pitying their case; and, while the fisherman was asleep, took that which was next him, that seemed to mourn most, and cast it into the sea; but this was of no avail, for the rest increased their mourning more and more, and seemed plainly to desire the like deliverance; so that all the night he was in the midst of the most bitter moaning: wherefore Bochart, who quotes these instances, elsewhere (u) thinks that the prophet compares his mourning with the mourning of these creatures, rather than with the hissing of dragons. Some (w) think crocodiles are here meant; and of them it is reported (x), that when they have eaten the body of a creature, which they do first, and come to the head, they weep over it with tears; hence the proverb of crocodiles tears, for hypocritical ones; but it cannot well be thought, surely, that the prophet would compare his mourning to that of such a creature. The learned Pocock thinks it more reasonable that the "jackals" are meant, called by the Arabians "ebn awi", rather than dragons; a creature of a size between a fox and a wolf, or a dog and a fox, which makes a dreadful howling in the night; by which travellers, unacquainted with it, would think a company of women or children were howling, and goes before the lion as his provider;
and mourning as the owls; or "daughters of the owl" (y); which is a night bird, and makes a very frightful noise, especially the screech owl. The Targum interprets it of the ostrich (z); and it may be meant either of the mourning it makes when its young are about to be taken away, and it exposes itself to danger on their account, and perishes in the attempt. Aelianus (a) reports that they are taken by sharp iron spikes fixed about their nest, when they are returning to their young, after having been in quest of food for them; and, though they see the shining iron, yet such is their vehement desire after their young, that they spread their wings like sails, and with great swiftness and noise rush into the nest, where they are transfixed with the spikes, and die: and not only Vatablus observes, that these creatures have a very mournful voice; but Bochart (b) has shown, from the Arabic writers, that they frequently cry and howl; and from John de Laet, who affirms that those in the parts about Brazil cry so loud as to be heard half a mile; and indeed they have their name from crying and howling. The Targum renders it by a word which signifies pleasant; and so Onkelos on Lev 11:16, by an antiphrasis, because its voice is so very unpleasant. Or, since the words may be rendered, "the daughters of the ostrich" (c), it may be understood of the mourning of its young, when left by her, when they make a hideous noise and miserable moan, as some observe (d).
(n) Aelian. de Animal. l. 6. c. 22. Plin. Nat. Hist. l. 8. c. 11. (o) Ib. l. 15. c. 21. (p) Ib. l. 16. c. 39. (q) Hierozoic. par. 2. l. 3. c. 14. col. 437. (r) Apud Bochart. ib. par. 1. l. 1. c. 7. col. 47. (s) Nat. Hist. l. 9. c. 9. (t) Polyhistor. c. 22. (u) Ut supra, (Hierozoic. par. 2. l. 3. c. 14.) col. 48. (w) Ludolphus apud Burkium in loc. (x) Vid. Frantzii Hist. Animal. Sacr. par. 1. c. 26. sect. 2. (y) "ut filiae ululae", Piscator, Burkius; "instar filiarum. ululae", Cocceius. So Montanus. (z) So the Vulgate Latin, Munster, Pagninus, Drusius, Bochartus, and others. (a) De Animal. l. 14. c. 7. (b) Hierozoic. par. 2. l. 2. c. 14. col. c. 228. (c) "Filiarum struthionis", Pagninus; "juvenes struthiones", Tigurine version. (d) Vid. Frantz. Hist. Animal. Sacr. par. 2. c. 2. p. 339, 342.
John Wesley
1:8 Therefore - Because of those dreadful slaughters in Israel and Samaria. And naked - As one that in bitterness of passion hath cast off his upper garment. Dragons - Or rather, Jackals, which haunt desolate places, and make a great and hideous noise by night.
Robert Jamieson, A. R. Fausset and David Brown
1:8 Therefore I will wail--The prophet first shows how the coming judgment affects himself, in order that he might affect the minds of his countrymen similarly.
stripped--that is, of shoes, or sandals, as the Septuagint translates. Otherwise "naked" would be a tautology.
naked--"Naked" means divested of the upper garment (Is 20:2). "Naked and barefoot," the sign of mourning (2Kings 15:30). The prophet's upper garment was usually rough and coarse-haired (4Kings 1:8; Zech 13:4).
like the dragons--so JEROME. Rather, "the wild dogs," jackals or wolves, which wail like an infant when in distress or alone [MAURER]. (See on Job 30:29).
owls--rather, "ostriches," which give a shrill and long-drawn, sigh-like cry, especially at night.
1:91:9: Զի սաստկացան հարուածք նորա. քանզի հասին մինչեւ ՚ի Յուդայ, եւ մերձեցան մինչեւ ՚ի դրունս ժողովրդեան իմոյ եւ յԵրուսաղէմ[10557]։ [10557] Ոմանք. Ժողովրդեան իմոյ յԵրուսաղէմ։
9 քանի որ սաստկացան նրա հարուածները, քանի որ մինչեւ Յուդայի երկիր հասան դրանք, մօտեցան մինչեւ իմ ժողովրդի դռները եւ Երուսաղէմ:
9 Քանզի անոր վէրքերը անբուժելի են, Քանզի մինչեւ Յուդա եկաւ, Մինչեւ իմ ժողովուրդիս՝ դուռը, մինչեւ Երուսաղէմ հասաւ։
Զի սաստկացան հարուածք նորա. քանզի հասին մինչեւ ի Յուդա, եւ մերձեցան մինչեւ ի դրունս ժողովրդեան իմոյ եւ յԵրուսաղէմ:

1:9: Զի սաստկացան հարուածք նորա. քանզի հասին մինչեւ ՚ի Յուդայ, եւ մերձեցան մինչեւ ՚ի դրունս ժողովրդեան իմոյ եւ յԵրուսաղէմ[10557]։
[10557] Ոմանք. Ժողովրդեան իմոյ յԵրուսաղէմ։
9 քանի որ սաստկացան նրա հարուածները, քանի որ մինչեւ Յուդայի երկիր հասան դրանք, մօտեցան մինչեւ իմ ժողովրդի դռները եւ Երուսաղէմ:
9 Քանզի անոր վէրքերը անբուժելի են, Քանզի մինչեւ Յուդա եկաւ, Մինչեւ իմ ժողովուրդիս՝ դուռը, մինչեւ Երուսաղէմ հասաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:91:9 потому что болезненно поражение ее, дошло до Иуды, достигло даже до ворот народа моего, до Иерусалима.
1:9 ὅτι οτι since; that κατεκράτησεν κατακρατεω the πληγὴ πληγη plague; stroke αὐτῆς αυτος he; him διότι διοτι because; that ἦλθεν ερχομαι come; go ἕως εως till; until Ιουδα ιουδα Iouda; Iutha καὶ και and; even ἥψατο απτομαι grasp; touch ἕως εως till; until πύλης πυλη gate λαοῦ λαος populace; population μου μου of me; mine ἕως εως till; until Ιερουσαλημ ιερουσαλημ Jerusalem
1:9 כִּ֥י kˌî כִּי that אֲנוּשָׁ֖ה ʔᵃnûšˌā אָנוּשׁ incurable מַכֹּותֶ֑יהָ makkôṯˈeʸhā מַכָּה blow כִּי־ kî- כִּי that בָ֨אָה֙ vˈāʔā בוא come עַד־ ʕaḏ- עַד unto יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah נָגַ֛ע nāḡˈaʕ נגע touch עַד־ ʕaḏ- עַד unto שַׁ֥עַר šˌaʕar שַׁעַר gate עַמִּ֖י ʕammˌî עַם people עַד־ ʕaḏ- עַד unto יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
1:9. quia desperata est plaga eius quia venit usque ad Iudam tetigit portam populi mei usque ad HierusalemBecause her wound is desperate, because it is come even to Juda, it hath touched the gate of my people, even to Jerusalem.
9. For her wounds are incurable: for it is come even unto Judah; it reacheth unto the gate of my people, even to Jerusalem.
1:9. For her wound has been in despair. For it has come even to Judah. It has touched the gate of my people, even to Jerusalem.
1:9. For her wound [is] incurable; for it is come unto Judah; he is come unto the gate of my people, [even] to Jerusalem.
For her wound [is] incurable; for it is come unto Judah; he is come unto the gate of my people, [even] to Jerusalem:

1:9 потому что болезненно поражение ее, дошло до Иуды, достигло даже до ворот народа моего, до Иерусалима.
1:9
ὅτι οτι since; that
κατεκράτησεν κατακρατεω the
πληγὴ πληγη plague; stroke
αὐτῆς αυτος he; him
διότι διοτι because; that
ἦλθεν ερχομαι come; go
ἕως εως till; until
Ιουδα ιουδα Iouda; Iutha
καὶ και and; even
ἥψατο απτομαι grasp; touch
ἕως εως till; until
πύλης πυλη gate
λαοῦ λαος populace; population
μου μου of me; mine
ἕως εως till; until
Ιερουσαλημ ιερουσαλημ Jerusalem
1:9
כִּ֥י kˌî כִּי that
אֲנוּשָׁ֖ה ʔᵃnûšˌā אָנוּשׁ incurable
מַכֹּותֶ֑יהָ makkôṯˈeʸhā מַכָּה blow
כִּי־ kî- כִּי that
בָ֨אָה֙ vˈāʔā בוא come
עַד־ ʕaḏ- עַד unto
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
נָגַ֛ע nāḡˈaʕ נגע touch
עַד־ ʕaḏ- עַד unto
שַׁ֥עַר šˌaʕar שַׁעַר gate
עַמִּ֖י ʕammˌî עַם people
עַד־ ʕaḏ- עַד unto
יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
1:9. quia desperata est plaga eius quia venit usque ad Iudam tetigit portam populi mei usque ad Hierusalem
Because her wound is desperate, because it is come even to Juda, it hath touched the gate of my people, even to Jerusalem.
1:9. For her wound has been in despair. For it has come even to Judah. It has touched the gate of my people, even to Jerusalem.
1:9. For her wound [is] incurable; for it is come unto Judah; he is come unto the gate of my people, [even] to Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Причина скорби пророка о погибели Самарии та, что подобное же бедствие угрожает Иудее и Иерусалиму. Пророк, при этом называет Иерусалим "воротами народа", потому что Иерусалим для страны имел такое же значение, какое имеют ворота для города, - был местом верховного суда, резиденцией царей, местом собрания народа (Втор XXI:19; Иер XVII:19). Взятие Иерусалима было ключом к завоеванию страны, как взятие городских ворот отдавало во власть врагов город. Вместо слов русского текста болезненно (anuschah) поражение ее в слав. читается: "яко одержа (katekrathsen) язва ея", т. е. "возобладала над ней язва"; вместо ея (authV родит. пад. от katekr. ) в слав. должно бы быть ю - (в зависимости от глагола "одержа").
Adam Clarke: Commentary on the Bible - 1831
1:9: Her wound is incurable - Nothing shall prevent their utter ruin, for they have filled up the measure of their iniquity.
He is come - even to Jerusalem - The desolation and captivity of Israel shall first take place; that of Judah shall come after.
Albert Barnes: Notes on the Bible - 1834
1:9: For her - Samaria's
Wound - o, (literally, her wounds, or strokes, (the word is used especially of those inflicted by God, (Lev 26:21; Num 11:33; Deu 28:59, Deu 28:61, etc.) each, one by one,) is incurable The idiom is used of inflictions on the body politic (Nahum 3 ult.; Jer 30:12, Jer 30:15) or the mind , for which there is no remedy. The wounds were very sick, or incurable, not in themselves or on God's part, but on Israel's. The day of grace passes away at last, when man has so steeled himself against grace, as to be morally dead, having deadened himself to all capacity of repentance.
For it is come unto - (quite up to) Judah; he, (the enemy,) is come (literally, hath reached, touched,) to (quite up to) the gate of my people, even to (quite up to) Jerusalem Jerome: "The same sin, yea, the same punishment for sin, which overthrew Samaria, shall even come unto, quite up to Judah. Then the prophet suddenly changes the gender, and, as Scripture so often does, speaks of the one agent, the center and impersonation of the coming evil, as sweeping on over Judah, quite up to the gate of his people, quite up to Jerusalem. He does not say here, whether Jerusalem would be taken; and so, it seems likely that he speaks of a calamity short of excision. Of Israel's wounds only he here says, that they are incurable; he describes the wasting of even lesser places near or beyond Jerusalem, the flight of their inhabitants. Of the capital itself he is silent, except that the enemy reached, touched, struck against it, quite up to it. Probably, then, he is here describing the first visitation of God, when Kg2 18:13 Sennacherib came up against all the fenced cities of Judah and took them, but Jerusalem was spared. God's judgments come step by step, leaving time for repentance. The same enemy, although not the same king, came against Jerusalem who had wasted Samaria. Samaria was probably as strong as Jerusalem. Hezekiah prayed; God heard, the Assyrian army perished by miracle; Jerusalem was respited for 124 years.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: her wound is incurable: or, she is grievously sick of her wounds, Isa 1:5, Isa 1:6; Jer 15:18, Jer 30:11-15
it: Kg2 18:9-13; Isa 8:7, Isa 8:8
he: Mic 1:12; ch2 32:1-23; Isa 10:28-32, Isa 37:22-36
John Gill
1:9 For her wound is incurable,.... Or her "stroke is desperate" (e). The ruin of Samaria, and the ten tribes, was inevitable; the decree being gone forth, and they hardened in their sins, and continuing in their impenitence; and their destruction was irrevocable; they were not to be restored again, nor are they to this day; nor will be till the time comes that all Israel shall be saved: or "she is grievously sick of her wounds"; just ready to die, upon the brink of ruin, and no hope of saving her; this is the cause and reason of the above lamentation of the prophet: and what increased his grief and sorrow the more was,
for it is come unto Judah; the calamity has reached the land of Judah; it stopped not with Israel or the ten tribes, but spread itself into the two tribes of Judah and Benjamin; for the Assyrian army, having taken Samaria, and carried Israel captive, in a short time, about seven or eight years, invaded Judea, and took the fenced cities of Judah in Hezekiah's time, in which Micah prophesied;
he is come unto the gate of my people, even to Jerusalem; Sennacherib, king of Assyria, having taken the fenced cities, came up to the very gates of Jerusalem, and besieged it, where the courts of judicature were kept, and the people resorted to, to have justice done them; and Micah, being of the tribe of Judah, calls them his people, and was the more affected with their distress.
(e) "desperata est plaga ejus", V. L. "plagae ejus", Montanus, Drusius.
John Wesley
1:9 Her wound - The wounds of Samaria, her own sins, and God's just displeasure. It is come - The contagion of her sins, and the indignation of God against it, have reached to Judah also, yea, to Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
1:9 wound . . . incurable--Her case, politically and morally, is desperate (Jer 8:22).
Tit is come--the wound, or impending calamity (compare Is 10:28).
he is come . . . even to Jerusalem--The evil is no longer limited to Israel. The prophet foresees Sennacherib coming even "to the gate" of the principal city. The use of "it" and "he" is appropriately distinct. "It," the calamity, "came unto" Judah, many of the inhabitants of which suffered, but did not reach the citizens of Jerusalem, "the gate" of which the foe ("he") "came unto," but did not enter (Is 36:1; Is 37:33-37).
1:101:10: Որ ՚ի Գէ՛թդ էք՝ մի՛ մեծաբանէք. եւ որ յԱկկարոնդ էք՝ մի՛ նորոգէք ՚ի տանէ զկատակութիւն. հող ՚ի գլո՛ւխ լերուք ՚ի վերայ բնակութեան ձերոյ[10558]։ [10558] Ոմանք. Եւ որ յԱկկարիմդ էք... հող ՚ի գլո՛ւխ լերուք ՚ի վերայ կատակութեանց ձերոց։
10 Դուք, որ Գէթում էք, մի՛ գոռոզաբանէք, եւ դուք, որ Ակկարիմում էք, մի՛ նորոգէք տան խայտառակութիւնը. ձեր խայտառակութեան պատճառով հո՛ղը ձեր գլխին:
10 Գէթի մէջ մի՛ պատմէք ու բնաւ մի՛ լաք։Բեթափրայի* մէջ փոշիի մէջ թաւալէ։
[10]Որ ի Գէթդ էք` մի՛ մեծաբանէք, եւ որ յԱկկարիմդ էք` մի՛ նորոգէք ի տանէ զկատակութիւն. հող ի գլուխ լերուք ի վերայ կատակութեանց ձերոց:

1:10: Որ ՚ի Գէ՛թդ էք՝ մի՛ մեծաբանէք. եւ որ յԱկկարոնդ էք՝ մի՛ նորոգէք ՚ի տանէ զկատակութիւն. հող ՚ի գլո՛ւխ լերուք ՚ի վերայ բնակութեան ձերոյ[10558]։
[10558] Ոմանք. Եւ որ յԱկկարիմդ էք... հող ՚ի գլո՛ւխ լերուք ՚ի վերայ կատակութեանց ձերոց։
10 Դուք, որ Գէթում էք, մի՛ գոռոզաբանէք, եւ դուք, որ Ակկարիմում էք, մի՛ նորոգէք տան խայտառակութիւնը. ձեր խայտառակութեան պատճառով հո՛ղը ձեր գլխին:
10 Գէթի մէջ մի՛ պատմէք ու բնաւ մի՛ լաք։Բեթափրայի* մէջ փոշիի մէջ թաւալէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:101:10 Не объявляйте об этом в Гефе, не плачьте там громко; но в селении Офра покрой себя пеплом.
1:10 οἱ ο the ἐν εν in Γεθ γεθ not μεγαλύνεσθε μεγαλυνω enlarge; magnify οἱ ο the ἐν εν in Ακιμ ακιμ not ἀνοικοδομεῖτε ανοικοδομεω rebuild ἐξ εκ from; out of οἴκου οικος home; household κατὰ κατα down; by γέλωτα γελως laughter γῆν γη earth; land καταπάσασθε καταπασσω down; by γέλωτα γελως laughter ὑμῶν υμων your
1:10 בְּ bᵊ בְּ in גַת֙ ḡˌaṯ גַּת Gath אַל־ ʔal- אַל not תַּגִּ֔ידוּ taggˈîḏû נגד report בָּכֹ֖ו bāḵˌô בכה weep אַל־ ʔal- אַל not תִּבְכּ֑וּ tivkˈû בכה weep בְּ bᵊ בְּ in בֵ֣ית vˈêṯ בַּיִת house לְ lᵊ לְ to עַפְרָ֔ה ʕafrˈā עַפְרָה Aphrah עָפָ֖ר ʕāfˌār עָפָר dust הִתְפַּלָּֽשִׁיהתפלשׁתי *hiṯpallˈāšî פלשׁ roll
1:10. in Geth nolite adnuntiare lacrimis ne ploretis in domo Pulveris pulvere vos conspergiteDeclare ye it not in Geth, weep ye not with tears: in the house of Dust sprinkle yourselves with dust.
10. Tell it not in Gath, weep not at all: at Beth-le-Aphrah have I rolled myself in the dust.
1:10. Do not be willing to announce it in Gath; may you not lament with tears. In the house of Dust, besprinkle yourselves with dust.
1:10. Declare ye [it] not at Gath, weep ye not at all: in the house of Aphrah roll thyself in the dust.
Declare ye [it] not at Gath, weep ye not at all: in the house of Aphrah roll thyself in the dust:

1:10 Не объявляйте об этом в Гефе, не плачьте там громко; но в селении Офра покрой себя пеплом.
1:10
οἱ ο the
ἐν εν in
Γεθ γεθ not
μεγαλύνεσθε μεγαλυνω enlarge; magnify
οἱ ο the
ἐν εν in
Ακιμ ακιμ not
ἀνοικοδομεῖτε ανοικοδομεω rebuild
ἐξ εκ from; out of
οἴκου οικος home; household
κατὰ κατα down; by
γέλωτα γελως laughter
γῆν γη earth; land
καταπάσασθε καταπασσω down; by
γέλωτα γελως laughter
ὑμῶν υμων your
1:10
בְּ bᵊ בְּ in
גַת֙ ḡˌaṯ גַּת Gath
אַל־ ʔal- אַל not
תַּגִּ֔ידוּ taggˈîḏû נגד report
בָּכֹ֖ו bāḵˌô בכה weep
אַל־ ʔal- אַל not
תִּבְכּ֑וּ tivkˈû בכה weep
בְּ bᵊ בְּ in
בֵ֣ית vˈêṯ בַּיִת house
לְ lᵊ לְ to
עַפְרָ֔ה ʕafrˈā עַפְרָה Aphrah
עָפָ֖ר ʕāfˌār עָפָר dust
הִתְפַּלָּֽשִׁיהתפלשׁתי
*hiṯpallˈāšî פלשׁ roll
1:10. in Geth nolite adnuntiare lacrimis ne ploretis in domo Pulveris pulvere vos conspergite
Declare ye it not in Geth, weep ye not with tears: in the house of Dust sprinkle yourselves with dust.
1:10. Do not be willing to announce it in Gath; may you not lament with tears. In the house of Dust, besprinkle yourselves with dust.
1:10. Declare ye [it] not at Gath, weep ye not at all: in the house of Aphrah roll thyself in the dust.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. В ст. 10-16: пророк в ряде образов говорит о предстоящем бедствии. Пользуясь приемом игры слов, пророк называет при этом имена городов, которые пострадают от бедствия. Текст ст. 10-16, по-видимому, сохранялся не в первоначальной чистоте и неодинаково читается в подлиннике и переводах. Поэтому смысл ст. 10-16: весьма неясен и обыкновенно устанавливается комментаторами только предположительно. В ст. 10-м пророк запрещает Иудее объявлять о постигшем их бедствии и даже плакать громко в филистимском городе Гефе, дабы не вызвать злорадство исконных врагов и тем усугубить бедствие. Вместо этого пророк приглашает народ предаться скорби и облечься в траур в Офре. Офра - город в Вениаминовым колене, вблизи Вефим (Нав ХVIII:23; 1: Цар XIII:17), ныне деревня Таибе. Пророк называет из городов иудейских нменно Офру, для того, чтобы получилась игра слов leaphra aphar ("в Орфе пеплом покроетесь"). У LXX и в слав. т. мысль ст. 10-го передается иначе: "иже в Гефе, не величайтеся, и Иенакимляне, не сограждайте из дому на посмеяние, перстию посыплите посмеяние ваше". Гл. ai thagidu (не возвещайте) LXX, предполагают, сопоставляли с nagid (князь) и потому перевели сл. mh megalunesqai, не хвалитесь, не величайтесь. - Иенакимляне, греч. oi Enakeim - потомки Енака (Чис XIII:34; Втор IX:2; Нав ХIV:15), занимавшие некогда южную часть Палестины, а затем филистимские города Газу, Геф, Азот (Нав XI:22; XIV:12; Суд I:20; 1: Цар ХVII и др. ). Появление имени Иенакимляне объясняют погрешностью в греч. тексте: (сер. bacho (от bachah плакать) было переведено LXX-ю сл. En Akeim (как в Алекс. списке и списках 23, 95, 145, 187), что последующими переписчиками исправлена было в En Bakeim (Суд II:1-5), как читает блаж. Иероним (in Bachim), Сиро-гекз. и XII код., и потом в Enakeim, каковое чтение, находящееся во многих рукописях, принято было и елизаветинскими справщиками славянской Библии. На основании первоначального греч. чтения En Akeim или En Akei новейшие комментаторы (Гоонакер) предлагают в теперешнем евр. тексте слово bacho считать собственным именем финикийского города Акко (Суд I:31): bacho al thibehu - не плачьте громко, = не плачьте в Акко. Выражение слав. текста: "не сограждайте из дому на посмеяние" означает - не делайте из дома (Иуды) предмета насмешек. Сл. "не сограждайте" (mh anoikodomeite) явилось потому, что LXX гл. al-thibehu (не плачьте) прочитали как al-thibnu (от banah строить). Евр. bebeth leaphrah (в доме Офры) LXX поставили в зависимость от предшествующего гл. anoikodomeite причем leaphra (Офра) приняли за производное от рааr (разевать рот в знак насмешки) или chapher (краснеть): отсюда получилось чтение слав. т. - "не сограждайте дому на посмеяние". Выражение "перстию посыплите посмеяние Ваше" получилось потому, что к последним словам ст. 10-го aphar hithphalaschitht LXX отвели и начало ст. 11-го ibri lachem (переселяйтесь себе), ошибочно связав ibri с chapher или рааr (краснеть, смеяться).
Adam Clarke: Commentary on the Bible - 1831
1:10: Declare ye it not at Gath - Do not let this prediction be known among the Philistines, else they will glory over you.
House of Aphrah - Or, Beth-aphrah. This place is mentioned Jos 18:23, as in the tribe of Benjamin. There is a paronomasia, or play on words, here: בבית לעפרה עפר bebeith leaphrah aphar, "Roll thyself in the dust in the house of dust."
Albert Barnes: Notes on the Bible - 1834
1:10: Tell it not in Gath - Gath had probably now ceased to be; at least, to be of any account . It shows how David's elegy lived in the hearts of Judah, that his words are used as a proverb, (just as we do now, in whose ears it is yearly read), when, as with us, its original application was probably lost. True, Gath, reduced itself, might rejoice the more maliciously over the sufferings of Judah. But David mentions it as a chief seat of Philistine strength ; now its strength was gone.
The blaspheming of the enemies of God is the sorest part of His chastisements. Whence David prays "let not mine enemies exult over me" Psa 25:2; and the sons of Korah, "With a sword in my bones, mine enemies reproach me, while they say daily unto me, where is thy God?" Psa 42:10; and Ethan; "Thou hast made all his enemies to rejoice. Remember, Lord, the reproach of Thy servant" Psa 89:42, Psa 89:50 - wherewith Thine enemies have reproached, O Lord, wherewith they have reproached the footsteps of Thine anointed. It is hard to part with home, with country, to see all desolate, which one ever loved. But far, far above all, is it, if, in the disgrace and desolation, God's honor seems to be injured. The Jewish people was then God's only home on earth. If it could be extinguished, who remained to honor Him? Victories over them seemed to their pagan neighbors to be victories over Him. He seemed to be dishonored without, because they had first dishonored Him within. Sore is it to the Christian, to see God's cause hindered, His kingdom narrowed, the empire of infidelity advanced. Sorer in one way, because he knows the price of souls, for whom Jesus died. But the world is now the Church's home. "The holy church throughout all the world doth acknowledge Thee!" Then, it was girt in within a few miles of territory, and sad indeed it must have been to the prophet, to see this too hemmed in. Tell it not in Gath, to the sons of those who, of old, defied God.
Weep not at all - (Literally, weeping, weep not). Weeping is the stillest expression of grief. We speak of "weeping in silence." Yet this also was too visible a token of grief. Their weeping would be the joy and laughter of God's enemies.
In the house of Aphrah - (probably, In Beth-leaphrah) roll thyself in the dust (Better, as the text, I roll myself in dust). The prophet chose unusual names, such as would associate themselves with the meanings which he wished to convey, so that thence forth the name itself might recall the prophecy. As if we were to say, "In Ashe I roll myself in ashes." - There was an Aphrah near Jerusalem . It is more likely that Micah should refer to this, than to the Ophrah in Benjamin Jos 18:23; Sa1 13:17. He showed them, in his own person, how they should mourn, retired out of sight and hidden, as it were, in the dust. jer Rup.: "Whatever grief your heart may have, let your face have no tears; go not forth, but, in the house of dust, sprinkle thyself with the ashes of its ruins."
All the places thenceforth spoken of were in Judah, whose sorrow and desolation are repeated in all. It is one varied history of sorrow: The names of her cities, whether in themselves called from some gifts of God, as Shaphir, (beautiful; we have Fairford, Fairfield, Fairburn, Fairlight,) or contrariwise from some defect, Maroth, Bitterness (probably from brackish water) Achzib, lying, (doubtless from a winter-torrent which in summer failed) suggest, either in contrast or by themselves, some note of evil and woe. It is Judah's history in all, given in different traits; her "beauty" turned into shame; herself free neither to go forth nor to "abide;" looking for good and finding evil; the strong (Lachish) strong only to flee; like a brook that fails and deceives; her inheritance (Mareshah) inherited; herself, taking refuge in dens and caves of the earth, yet even there found, and bereft of her glory. Whence, in the end, without naming Judah, the prophet sums up her sorrows with one call to mourning.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: Declare: Sa2 1:20; Amo 5:13, Amo 6:10
Aphrah: i. e. dust, Jos 18:23, Ophrah
roll: Job 2:8; Jer 6:26; Lam 3:29
Geneva 1599
1:10 Declare ye [it] not at (h) Gath, weep ye not at all: in the house of (i) Aphrah roll thyself in the dust.
(h) Lest the Philistines our enemies rejoice at our destruction.
(i) Which was a city near to Jerusalem (Josh 18:23), there called Ophrah, and signifies dust: therefore he wants them to mourn and roll themselves in the dust, for their dusty city.
John Gill
1:10 Declare ye it not at Gath,.... A city of the Philistines, put for all the rest: the phrase is borrowed from 2Kings 1:20; where the reason is given, and holds good here as there; and the sense is, not that the destruction of Israel, or the invasion of Judea, or the besieging of Jerusalem, could be hid from the Philistines; but that it was a thing desirable, was it possible, since it would be matter of rejoicing to them, and that would be an aggravation of the distress of Israel and Judah:
weep ye not at all; that is, before the Philistines, or such like enemies, lest they should laugh and scoff at you; though they had reason to weep, and did and ought to weep in secret; yet, as much as in them lay, it would be right to forbear it openly, because of the insults and reproach of the enemy. The learned Reland (f) suspects that it should be read, "weep not in Acco": which was another city in Palestine, to the north from the enemy, as Gath was to the south; and observes, that there is a like play on words (g) in the words, as in the places after mentioned. Acco is the same with Ptolemais, Acts 21:7; See Gill on Acts 21:7. It had this name from Ptolemy Lagus king of Egypt, who enlarged it, and called it after his own name; but Mr, Maundrell (h) observes,
"now, since it hath been in the possession of the Turks, it has, according to the example of many other cities in Turkey, cast off its Greek, and recovered some semblance of its old Hebrew name again, being called Acca, or Acra. As to its situation (he says) it enjoys all possible advantages, both of sea and land; on its north and east sides it is compassed with a spacious and fertile plain; on the west it is washed by the Mediterranean sea; and on the south by a large bay, extending from the city as far as Mount Carmel;''
in the house of Aphrah roll thyself in the dust; as mourners used to do, sit in the dust, or cover their heads with it, or wallow in it; this is allowed to be done privately, in houses or in towns distinct from the Philistines, as Aphrah or Ophrah was, which was in the tribe of Benjamin, Josh 18:23; called here "Aphrah", to make it better agree with "Aphar", dust, to which the allusion is: and it may be rendered, "in the house of dust roll thyself in the dust"; having respect to the condition houses would be in at this time, mere heaps of dust and rubbish, so that they would find enough easily to roll themselves in. Here is a double reading; the "Keri", or marginal reading, which the Masora directs to, and we follow, is, "roll thyself": but the "Cetib", or writing, is, "I have rolled myself" (i); and so are the words of the prophet, who before says he wailed and howled, and went stripped and naked; here he says, as a further token of his sorrow, that he rolled himself in dust, and as an example for Israel to do the like. This place was a village in the times of Jerom (k) and was called Effrem; it was five miles from Bethel to the east.
(f) Palestina Illustrata, tom. 2. p. 534, 535. (g) . (h) Journey from Aleppo, &c. p. 54. (i) "volutavi me", De Dieu. (k) De locis Hebr. fol. 88. H.
John Wesley
1:10 Declare ye it not - Lest the Philistines triumph. Weep ye not - Make no public weeping. Aphrah - This was farther from the Philistines. Roll thyself - Express thy sorrow.
Robert Jamieson, A. R. Fausset and David Brown
1:10 Declare ye it not at Gath--on the borders of Judea, one of the five cities of the Philistines, who would exult at the calamity of the Hebrews (2Kings 1:20). Gratify not those who exult over the falls of the Israel of God.
weep ye not at all--Do not betray your inward sorrow by outward weeping, within the cognizance of the enemy, lest they should exult at it. RELAND translates, "Weep not in Acco," that is, Ptolemais, now St. Jean d'Acre, near the foot of Mount Carmel; allotted to Asher, but never occupied by that tribe (Judg 1:31); Acco's inhabitants would, therefore, like Gath's, rejoice at Israel's disaster. Thus the parallelism is best carried out in all the three clauses of the verse, and there is a similar play on sounds in each, in the Hebrew Gath, resembling in sound the Hebrew for "declare"; Acco, resembling the Hebrew for "weep"; and Aphrah, meaning "dust." While the Hebrews were not to expose their misery to foreigners, they ought to bewail it in their own cities, for example, Aphrah or Ophrah (Josh 18:23; 1Kings 13:17), in the tribe of Benjamin. To "roll in the dust" marked deep sorrow (Jer 6:26; Ezek 27:30).
1:111:11: Բնակեալն բարութեամբ ո՞չ ել ՚ի քաղաքաց իւրոց. բնակիչք Սենարայ կո՛ծ առէք ՚ի վերայ տանն որ մե՛րձ է առ նա. բարձցէ՛ ՚ի ձէնջ զհարուածս ցաւոց։
11 Բարութեամբ բնակուողը չելա՞ւ իր քաղաքներից. Սենարի՛ բնակիչներ, ողբացէ՛ք նրան մօտիկ գտնուող տան վրայ, նա կը վերացնի ձեզնից ցաւի հարուածները:
11 Ո՛վ Սափիրի* բնակիչ, քու մերկութիւնդ բանալով անցի՛ր. Սաանանի* բնակիչ, դուրս մի՛ ելլեր, Բեթեսելի* կոծը իր օթեւանը ձեզմէ պիտի հեռացնէ։
Բնակեալն բարութեամբ ո՞չ ել ի քաղաքաց իւրոց. բնակիչք Սենարայ, կոծ առէք ի վերայ տանն որ մերձ է առ նա. բարձցէ ի ձէնջ զհարուածս ցաւոց:

1:11: Բնակեալն բարութեամբ ո՞չ ել ՚ի քաղաքաց իւրոց. բնակիչք Սենարայ կո՛ծ առէք ՚ի վերայ տանն որ մե՛րձ է առ նա. բարձցէ՛ ՚ի ձէնջ զհարուածս ցաւոց։
11 Բարութեամբ բնակուողը չելա՞ւ իր քաղաքներից. Սենարի՛ բնակիչներ, ողբացէ՛ք նրան մօտիկ գտնուող տան վրայ, նա կը վերացնի ձեզնից ցաւի հարուածները:
11 Ո՛վ Սափիրի* բնակիչ, քու մերկութիւնդ բանալով անցի՛ր. Սաանանի* բնակիչ, դուրս մի՛ ելլեր, Բեթեսելի* կոծը իր օթեւանը ձեզմէ պիտի հեռացնէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:111:11 Переселяйтесь, жительницы Шафира, срамно обнаженные; не убежит и живущая в Цаане; плач в селении Ецель не даст вам остановиться в нем.
1:11 κατοικοῦσα κατοικεω settle καλῶς καλως.1 finely; fairly τὰς ο the πόλεις πολις city αὐτῆς αυτος he; him οὐκ ου not ἐξῆλθεν εξερχομαι come out; go out κατοικοῦσα κατοικεω settle Σεννααν σεννααν cut; mourn οἶκον οικος home; household ἐχόμενον εχω have; hold αὐτῆς αυτος he; him λήμψεται λαμβανω take; get ἐξ εκ from; out of ὑμῶν υμων your πληγὴν πληγη plague; stroke ὀδύνης οδυνη pain
1:11 עִבְרִ֥י ʕivrˌî עבר pass לָכֶ֛ם lāḵˈem לְ to יֹושֶׁ֥בֶת yôšˌeveṯ ישׁב sit שָׁפִ֖יר šāfˌîr שָׁפִיר Shaphir עֶרְיָה־ ʕeryā- עֶרְיָה nakedness בֹ֑שֶׁת vˈōšeṯ בֹּשֶׁת shame לֹ֤א lˈō לֹא not יָֽצְאָה֙ yˈāṣᵊʔā יצא go out יֹושֶׁ֣בֶת yôšˈeveṯ ישׁב sit צַֽאֲנָ֔ן ṣˈaʔᵃnˈān צַאֲנָן Zaanan מִסְפַּד֙ mispˌaḏ מִסְפֵּד wailing בֵּ֣ית הָאֵ֔צֶל bˈêṯ hāʔˈēṣel בֵּית הָאֵצֶל Beth Ezel יִקַּ֥ח yiqqˌaḥ לקח take מִכֶּ֖ם mikkˌem מִן from עֶמְדָּתֹֽו׃ ʕemdāṯˈô עֶמְדָּה standing place
1:11. et transite vobis habitatio Pulchra confusa ignominia non est egressa quae habitat in Exitu planctum domus Vicinae accipiet ex vobis quae stetit sibimetAnd pass away, O thou that dwellest in the beautiful place, covered with thy shame: she went not forth that dwelleth in the confines: the house adjoining shall receive mourning from you, which stood by herself.
11. Pass ye away, O inhabitant of Shaphir, in nakedness and shame: the inhabitant of Zaanan is not come forth; the wailing of Beth-ezel shall take from you the stay thereof.
1:11. And cross over to your dwelling place, Beauty, bewildered by disgrace. She did not depart, who dwells at the place of departure. The House nearby, which remained firm by herself, will receive mourning from you.
1:11. Pass ye away, thou inhabitant of Saphir, having thy shame naked: the inhabitant of Zaanan came not forth in the mourning of Bethezel; he shall receive of you his standing.
Pass ye away, thou inhabitant of Saphir, having thy shame naked: the inhabitant of Zaanan came not forth in the mourning of Beth- ezel; he shall receive of you his standing:

1:11 Переселяйтесь, жительницы Шафира, срамно обнаженные; не убежит и живущая в Цаане; плач в селении Ецель не даст вам остановиться в нем.
1:11
κατοικοῦσα κατοικεω settle
καλῶς καλως.1 finely; fairly
τὰς ο the
πόλεις πολις city
αὐτῆς αυτος he; him
οὐκ ου not
ἐξῆλθεν εξερχομαι come out; go out
κατοικοῦσα κατοικεω settle
Σεννααν σεννααν cut; mourn
οἶκον οικος home; household
ἐχόμενον εχω have; hold
αὐτῆς αυτος he; him
λήμψεται λαμβανω take; get
ἐξ εκ from; out of
ὑμῶν υμων your
πληγὴν πληγη plague; stroke
ὀδύνης οδυνη pain
1:11
עִבְרִ֥י ʕivrˌî עבר pass
לָכֶ֛ם lāḵˈem לְ to
יֹושֶׁ֥בֶת yôšˌeveṯ ישׁב sit
שָׁפִ֖יר šāfˌîr שָׁפִיר Shaphir
עֶרְיָה־ ʕeryā- עֶרְיָה nakedness
בֹ֑שֶׁת vˈōšeṯ בֹּשֶׁת shame
לֹ֤א lˈō לֹא not
יָֽצְאָה֙ yˈāṣᵊʔā יצא go out
יֹושֶׁ֣בֶת yôšˈeveṯ ישׁב sit
צַֽאֲנָ֔ן ṣˈaʔᵃnˈān צַאֲנָן Zaanan
מִסְפַּד֙ mispˌaḏ מִסְפֵּד wailing
בֵּ֣ית הָאֵ֔צֶל bˈêṯ hāʔˈēṣel בֵּית הָאֵצֶל Beth Ezel
יִקַּ֥ח yiqqˌaḥ לקח take
מִכֶּ֖ם mikkˌem מִן from
עֶמְדָּתֹֽו׃ ʕemdāṯˈô עֶמְדָּה standing place
1:11. et transite vobis habitatio Pulchra confusa ignominia non est egressa quae habitat in Exitu planctum domus Vicinae accipiet ex vobis quae stetit sibimet
And pass away, O thou that dwellest in the beautiful place, covered with thy shame: she went not forth that dwelleth in the confines: the house adjoining shall receive mourning from you, which stood by herself.
1:11. And cross over to your dwelling place, Beauty, bewildered by disgrace. She did not depart, who dwells at the place of departure. The House nearby, which remained firm by herself, will receive mourning from you.
1:11. Pass ye away, thou inhabitant of Saphir, having thy shame naked: the inhabitant of Zaanan came not forth in the mourning of Bethezel; he shall receive of you his standing.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Ввиду предстоящего нашествия неприятелей, пророк уже приглашает жительниц Шафира переселяться в неприятельскую страну в качестве пленниц, с которых сняты одежды ("срамно обнаженные"); от плена не убегут и живущие в Цаане, которые не найдут себе пристанища, - всюду, как, напр., в Ецале, встретят плач и вопль. Шафир - обыкновенно отождествляют с гор. Шамир, упоминаемым в Нав XV:48, находившимся, по свидетельству блаж. Иеронима и Евсевия, на равнине между Элевферополем и Аскалоном. Цаан или Цеанан - местечко, упоминаемое в кн. Нав XV:37, нынешний Кирбет-эс-Сенат близ Бейт-Джибрина. Ецель - местечко упоминаемое еще у пророка Зах (XIV:5) и находившееся, как предполагают, вблизи Иерусалима. Пророк называет, при изображении предстоящего бедствия Иудее, именно перечисленные места, ввиду филологического значения названий их: пророк желает воспользоваться приемом игры слов. Жительницам Шафира (имя Шамир означает: красота, украшение) предсказывается что они будут срамно обнажены, жителям Цаана (цаан - от jaza уходить), что они не уйдут от бедствия, а о селении Ецель (бок, сторона, опора) говорится, что оно не окажет помощи беглецам. Перевод LXX и наш слав. т. в ст. 11-м дает мысль отличную от мысли подлинника и неясную. Гл. Ibri lachem (переселяйтесь) LXX отнесли в конец ст. 10-го. Вместо слов жительницы Шафира, срамно обнаженные в слав., по переводу с греч., читается - "обитающая добре во градех своих": словом "добре" (греч. kalwV) LXX перевели евр. имя Шафира, словами во градех своих (taV poleiV authV) LXX перевели, очевидно, евр. erjah (нагота, рус. обнаженная), производя его от ir (город), причем евр. boscheth стыд (рус. т. срамно) оставлено было без перевода. Вместо имени Цаана в греч. т. читается Sennaar, а также Sennan (блаж. Иероним, Комптл., Альд. и рукоп. ) и hnnaar (Феодорит, И. Златоуст). Церковные учители (блаж. Феодорит. Кирилл Ал. ) полагают, что именем Сенаара LXX иносказательно назвали Иерусалим. Название Ецеля (beth-azel. ) передано LXX-ю в нариц. смысле: "плачитеся дому (сущаго) близ ея" (ecomenon authV). Вместо слов не даст вам остановиться в нем LXX читали иное выражение, которое в слав. передано: "приимет от Вас язву болезней".
Adam Clarke: Commentary on the Bible - 1831
1:11: Inhabitant of Saphir - Sapher, Sepphoris, or Sephora, was the strongest place in Galilee. - Calmet. It was a city in the tribe of Judah, between Eleutheropolis and Ascalon. - Houbigant.
Zaanan - Another city in the tribe of Judah, Jos 15:13.
Beth-ezel - A place near Jerusalem, Zac 14:5. Some think that Jerusalem itself is intended by this word.
Albert Barnes: Notes on the Bible - 1834
1:11: Pass ye away - (literally, Pass thou (fem.) away to or for yourselves), disregarded by God and despised by man) pass the bounds of your land into captivity.
Thou inhabitant of Shaphir, having thy shame naked - better, in nakedness, and shame. Shaphir (fair) was a village in Judah, between Eleutheropolis and Ashkelon (Onomasticon). There are still, in the Shephelah, two villages called Sawafir . It, once fair, should now go forth in the disgrace and dishonor with which captives were led away.
The inhabitants of Zaanan came not forth - Zaanan (abounding in flocks) was probably the same as Zenan of Judah, which lay in the Shephelah . It, which formerly went forth in pastoral gladness with the multitude of its flocks, shall now shrink into itself for fear.
The mourning of Beth-Ezel - (literally, house of root, firmly rooted) shall take from you its standings It too cannot help itself, much less be a stay to others. They who have been accustomed to go forth in fullness, shall not go forth then, and they who abide, strong though they be, shall not furnish an abiding place. Neither in going out nor in remaining, shall anything be secure then.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: Pass: Isa 16:2; Jer 48:6, Jer 48:9
thou inhabitant of Saphir: or, thou that dwellest fairly, Heb. inhabitress. having. Mic 1:8; Isa 20:4, Isa 47:2, Isa 47:3; Jer 13:22; Eze 16:37; Nah 3:5
Zaanan: or, the country of flocks
Bethezel: or, a place near
Carl Friedrich Keil and Franz Delitzsch
1:11
The penetration of the judgment into Judah is now clearly depicted by an individualizing enumeration of a number of cities which will be smitten by it. Mic 1:10. "Go not to Gath to declare it; weeping, weep not. At Beth-Leafra (dust-home) I have strewed dust upon myself. Mic 1:11. Pass thou away, O inhabitress of Shafir (beautiful city), stripped in shame. The inhabitress of Zaanan (departure) has not departed; the lamentation of Beth-Hazel (near-house) takes from you the standing near it. Mic 1:12. For the inhabitress of Maroth (bitterness) writhes for good; for evil has come down from Jehovah to the gate of Jerusalem." The description commences with words borrowed from David's elegy on the death of Saul and Jonathan (2Kings 1:20), "Publish it not in Gath," in which there is a play upon the words in begath and taggı̄dū. The Philistines are not to hear of the distress of Judah, lest they should rejoice over it. There is also a play upon words in בּכו אל־תּבכּוּ. The sentence belongs to what precedes, and supplies the fuller definition, that they are not to proclaim the calamity in Gath with weeping, i.e., not to weep over it there.
(Note: On the ground of the Septuagint rendering, καὶ οἱ Ἐνακεὶμ μὴ ἀνοικοδομεῖτε, most of the modern expositors follow Reland (Palaest. ill. p. 534ff.) in the opinion that בּכו is the name of a city, a contraction of בּעכּו, "and weep not at Acco." There is no force in the objection brought against this by Caspari (Mich. p. 110), namely, that in that case the inhabitants of both kingdoms must have stood out before the prophet's mind in hemistich a, which, though not rendered actually impossible by Mic 1:9, and the expression על־זאת in Mic 1:8, is hardly reconcilable with the fact that from Mic 1:11 onwards Judah only stands out before his mind, and that in Mic 1:8-10 the distress of his people, in the stricter sense (i.e., of Judah), is obviously the pre-eminent object of his mourning. For Acco would not be taken into consideration as a city of the kingdom of Israel, but as a city inhabited by heathen, since, according to Judg 1:31, the Canaanites were not driven out of Acco, and it cannot be shown from any passage of the Old Testament that this city ever came into the actual possession of the Israelites. It is evidently a more important objection to the supposed contraction, that not a single analogous case can be pointed out. The forms נשׁקה for נשׁקעה (Amos 8:8) and בּלה for בּעלה (Josh 19:3 and Josh 15:29) are of a different kind; and the blending of the preposition ב with the noun עכּו, by dropping the ע, so as to form one word, is altogether unparalleled. The Septuagint translation furnishes no sufficient authority for such an assumption. All that we can infer from the fact that Eusebius has adopted the reading Ἐναχείμ in his Onom. (ed. Lars. p. 188), observing at the same time that this name occurs in Micah, whilst Aq. and Symm. have ἐν κλαυθμῶ (in fletu) instead, is that these Greek fathers regarded the Ἐναχείμ of the lxx as the name of a place; but this does not in the smallest degree prove the correctness of the lxx rendering. Nor does the position of בּכו before אל furnish any tenable ground for maintaining that this word cannot be the inf. abs. of בּכה, but must contain the name of a place. The assertion of Hitzig, that "if the word were regarded as an inf. abs., neither the inf. itself nor אל for לא would be admissible in a negative sentence (Jer 22:10)," has no grammatical foundation. It is by no means a necessary consequence, that because אל cannot be connected with the inf. abs. (Ewald, 350, a), therefore the inf. abs. could not be written before a finite verb with אל for the sake of emphasis.)
After this reminiscence of the mourning of David for Saul, which expresses the greatness of the grief, and is all the more significant, because in the approaching catastrophe Judah is also to lose its king (cf. Mic 4:9), so that David is to experience the fate of Saul (Hengstenberg), Micah mentions places in which Judah will mourn, or, at any rate, experience something very painful. From Mic 1:10 to Mic 1:15 he mentions ten places, whose names, with a very slight alteration, were adapted for jeux de mots, with which to depict what would happen to them or take place within them. The number ten (the stamp of completeness, pointing to the fact that the judgment would be a complete one, spreading over the whole kingdom) is divided into twice five by the statement, which is repeated in Mic 1:12, that the calamity would come to the fate of Jerusalem; five places being mentioned before Jerusalem (Mic 1:10-12), and five after (Mic 1:13-15). This division makes Hengstenberg's conjecture a very natural one, viz., that the five places mentioned before Jerusalem are to be sought for to the north of Jerusalem, and the others to the south or south-west, and that in this way Micah indicates that the judgment will proceed from the north to the south. On the other hand, Caspari's opinion, that the prophet simply enumerates certain places in the neighbourhood of Moresheth, his own home, rests upon no firm foundation.
בּית לעפרה is probably the Ophrah of Benjamin (עפרה, Josh 18:23), which was situated, according to Eusebius, not far from Bethel (see comm. on Josh. l.c.). It is pointed with pathach here for the sake of the paronomasia with עפר. The chethib התפּלּשׁתּי is the correct reading, the keri התפּלּשׁי being merely an emendation springing out of a misunderstanding of the true meaning. התפּלּשׁ does not mean to revolve, but to bestrew one's self. Bestrewing with dust or ashes was a sign of deep mourning (Jer 6:26; 2Kings 13:19). The prophet speaks in the name of the people of what the people will do. The inhabitants of Shafir are to go stripped into captivity. עבר, to pass by, here in the sense of moving forwards. The plural לכם is to be accounted for from the fact that yōshebheth is the population. Shâphı̄r, i.e., beautiful city, is not the same as the Shâmı̄r in Josh 15:48, for this was situated in the south-west of the mountains of Judah; nor the same as the Shâmı̄r in the mountains of Ephraim (Judg 10:1), which did not belong to the kingdom of Judah; but is a place to the north of Jerusalem, of which nothing further is known. The statement in the Onomast. s.v. Σαφείρ ἐν γῆ ὀρεινῆ between Eleutheropolis and Askalon - is probably intended to apply to the Shâmı̄r of Joshua; but this is evidently erroneous, as the country between Eleutheropolis and Askalon did not belong to the mountains of Judah, but to the Shephelah. עריה־בשׁת, a combination like ענוה־צדק in Ps 45:5, equivalent to stripping which is shame, shame-nakedness = ignominious stripping. עריה is an accusative defining the manner in which they would go out. The next two clauses are difficult to explain. צאנן, a play upon words with יצאה, is traceable to this verb, so far as its meaning is concerned. The primary meaning of the name is uncertain; the more modern commentators combine it with צאן, in the sense of rich in flocks. The situation of Zaanan is quite unknown. The supposed identity with Zenân see at Josh 15:37) must be given up, as Zenân was in the plain, and Zaanan was most probably to the north of Jerusalem. The meaning of the clause can hardly be any other than this, that the population of Zaanan had not gone out of their city to this war from fear of the enemy, but, on the contrary, had fallen back behind their walls (Ros., Casp., Hitzig). בּית האצל is most likely the same as אצל in Zech 14:5, a place in the neighbourhood of Jerusalem, to the east of the Mount of Olives, as Beth is frequently omitted in the names of places (see Ges. Thes. p. 193). Etsel signifies side, and as an adverb or preposition, "by the side of." This meaning comes into consideration there. The thought of the words mispad bēth, etc., might be: "The lamentation of Beth-Haezel will take away its standing (the standing by the side of it, 'etslō) from you (Judaeans), i.e., will not allow you to tarry there as fugitives (cf. Jer 48:45). The distress into which the enemy staying there has plunged Beth-Haezel, will make it impossible for you to stop there" (Hitzig, Caspari). But the next clause, which is connected by כּי, does not suit this explanation (Mic 1:12). The only way in which this clause can be made to follow suitably as an explanation is by taking the words thus: "The lamentation of Beth-Haezel will take its standing (the stopping of the calamity or judgment) from you, i.e., stop near it, as we should expect from its name; for (Mic 1:12) Maroth, which stands further off, will feel pain," etc. With this view, which Caspari also suggests, Hengstenberg (on Zech 14:5) agrees in the main, except that he refers the suffix in עמדּתו to מספּד, and renders the words thus: "The lamentation of Beth-Haezel will take its stopping away from you, i.e., the calamity will not stop at Beth-Haezel (at the near house), i.e., stop near it, as we should expect from its name; for (Mic 1:12) Maroth, which stands further off, will feel pain," etc. With this view, which Caspari also suggests, Hengstenberg (on Zech 14:5) agrees in the main, except that he refers the suffix in עמדתו to מספּד, and renders the words thus: "The lamentation of Beth-Haezel will take its stopping away from you, i.e., will not allow you the stopping of the lamentation." Grammatically considered, this connection is the more natural one; but there is this objection, that it cannot be shown that עמד is used in the sense of the stopping or ceasing of a lamentation, whereas the supposition that the suffix refers to the calamity simply by constructio ad sensum has all the less difficulty, inasmuch as the calamity has already been hinted at in the verb נגע in Mic 1:9, and in Mic 1:10 also it forms the object to be supplied in thought. Maroth (lit., something bitter, bitternesses) is quite unknown; it is simply evident, from the explanatory clause כּי ירד וגו, that it was situated in the immediate neighbourhood of Jerusalem. The inhabitants of Maroth writhe (châlâh, from chūl, to writhe with pain, like a woman in child-birth), because they are also smitten with the calamity, when it comes down to the gate of Jerusalem. לטוב, "on account of the good," which they have lost, or are about to lose.
Geneva 1599
1:11 Pass ye away, thou inhabitant of (k) Saphir, having thy shame naked: the inhabitant of Zaanan came not forth in the mourning of Bethezel; he shall (l) receive of you his standing.
(k) These were cities by which the enemy would pass as he came to Judah.
(l) He will not depart before he has overcome you, and so you will pay for his staying.
John Gill
1:11 Pass ye away, thou inhabitant of Saphir,.... A village, according to Eusebius (l), between Eleutheropolis and Ashkelon; perhaps the same with Sephoron; it is mentioned among the cities of Judah, in the Greek version of Josh 15:48. Calmet (m) conjectures the prophet intends the city of Sephoris or Sephora in Galilee. Hillerus (n): takes it to be the same with Parah, mentioned with Ophrah, in Josh 18:23; so called from its ornament, neatness, beauty, and elegance, as both words signify, to which the prophet alludes: now everyone of the inhabitants of this place are called upon to prepare to go into captivity to Babylon; which would certainly be their case, though they dwelled in fine buildings, neat houses, and streets well paved. In the margin it is, "thou that dwellest fairly" (o); which some understand of Samaria; others of Judea; and particularly Jerusalem, beautifully situated, yet should go into captivity:
having thy shame naked; their city dismantled, their houses plundered, and they stripped of their garments, and the shame of their nakedness discovered; which must be the more distressing to beautiful persons, that have dressed neatly, and lived in handsome well built houses, and elegantly furnished, and now all the reverse;
the inhabitant of Zaanan came not forth in the mourning of Bethezel; or house of Azel, where the posterity of Azel, of the tribe of Benjamin, dwelt. Hillerus (p) suspects it to be the same with Mozah, Josh 18:26; so called from Moza, the great grandfather of Azel, 1Chron 8:37. Capellus takes it to be the same with Azal in Zech 14:5. This place being taken and plundered by the enemy occasioned great mourning among the inhabitants: and it seems to have been taken first, before Zaanan; perhaps the same with Zenan, Josh 15:37; and is here read "Sennan" by Aquila; the inhabitants of which did not "come forth", in which there is an allusion to its name (q), either to help them in their distress, or to condole them; they being in fear of the enemy themselves, and in arms in their own defence, expecting it would be their turn next, and that they should share the same fate with them. Some think that under the name of Bethezel is meant Bethel; and of Zaanan, Zion; and that the sense is, that when Bethel, Samaria, and the ten tribes, were in distress, they of Zion and Judea did not come to give them any relief; and when they were carried captive did not mourn with them, were not affected with their case, nor troubled themselves about them;
he shall receive of him his standing: either the enemy, as R. Joseph Kimchi, shall receive of the inhabitants of Zaanan his standing; that is, he shall make them dearly pay for stopping him, for making him stand and stay so long before their city before he could take it; for all his loss of time, men, and money, in besieging it; by demolishing their city, plundering their houses, and carrying them captive; who remained he put to death by the sword. Aben Ezra interprets the word "receive" of doctrine or learning, as in Prov 4:2; and renders it, "he shall learn"; either Bethezel, or rather Zaanan, shall learn, by the case of Bethezel, and other neighbouring places, what would be his own case, whether he should stand or fall.
(l) Ad vocem (m) Dictionary, in the word "Saphir". (n) Onomast. Sacr. p. 925. (o) "habitans pulchre", Montanus; "habiatrix elegantis loci", Junius & Tremellius, Piscator. (p) Ibid. p. 516, 951. (q) from Vid. V. L. vers.
John Wesley
1:11 Pass ye away - The imperative is here put for the future; they shalt go into captivity. Saphir - Probably Samaria and Jerusalem. Naked - Stript by the conquering enemy. Zaanan - It is thought, this was a considerable garrison full of people and soldiers. Came not forth - To help their neighbouring town Beth - ezel. Beth - ezel - A strong town taken by the Assyrians. His standing - The enemy shall encamp among you, shall stand on your ground, so that you will have no opportunity of coming out to help your neighbours.
Robert Jamieson, A. R. Fausset and David Brown
1:11 Pass ye away--that is, Thou shall go into captivity.
inhabitant of Saphir--a village amidst the hills of Judah, between Eleutheropolis and Ascalon, called so, from the Hebrew word for "beauty." Though thy name be "beauty," which heretofore was thy characteristic, thou shalt have thy "shame" made "naked." This city shall be dismantled of its walls, which are the garments, as it were, of cities; its citizens also shall be hurried into captivity, with persons exposed (Is 47:3; Ezek 16:37; Hos 2:10).
the inhabitant of Zaanan came not forth--Its inhabitants did not come forth to console the people of Beth-ezel in their mourning, because the calamity was universal; none was exempt from it (compare Jer 6:25). "Zaanan" is the same as Zenan, in Judah (Josh 15:37), meaning the "place of flocks." The form of the name used is made like the Hebrew for "came forth." Though in name seeming to imply that thou dost come forth, thou "camest not forth."
Beth-ezel--perhaps Azal (Zech 14:5), near Jerusalem. It means a "house on the side," or "near." Though so near, as its name implies, to Zaanan, Beth-ezel received no succor or sympathy from Zaanan.
he shall receive of you his standing--"he," that is, the foe; "his standing," that is, his sustenance [PISCATOR]. Or, "he shall be caused a delay by you, Zaanan." He shall be brought to a stand for a time in besieging you; hence it is said just before, "Zaanan came not forth," that is, shut herself up within her walls to withstand a siege. But it was only for a time. She, too, fell like Beth-ezel before her [VATABLUS]. MAURER construes thus: "The inhabitant of Zaanan came not forth; the mourning of Beth-ezel takes away from you her shelter." Though Beth-ezel be at your side (that is, near), according to her name, yet as she also mourns under the oppression of the foe, she cannot give you shelter, or be at your side as a helper (as her name might lead you to expect), if you come forth and be intercepted by him from returning to Zaanan.
1:121:12: Ո՛վ արար սկիզբն բարեաց բնակելոյն ՚ի մէջ ցաւոց. զի իջին չարիք ՚ի Տեառնէ ՚ի վերայ դրանցն Երուսաղեմի։
12 Ո՞վ սկսեց բարիք անել ցաւի մէջ բնակուողին, քանի որ Տիրոջ կողմից չարիք իջաւ Երուսաղէմի դռների վրայ:
12 Վասն զի Մարօթի* բնակիչները անձկութեամբ կը սպասեն, Քանզի մինչեւ Երուսաղէմի դուռը Տէրոջմէ չարիք իջաւ։
Ո՞վ արար սկիզբն բարեաց բնակելոյն ի մէջ ցաւոց``. զի իջին չարիք ի Տեառնէ ի վերայ դրանցն Երուսաղեմի:

1:12: Ո՛վ արար սկիզբն բարեաց բնակելոյն ՚ի մէջ ցաւոց. զի իջին չարիք ՚ի Տեառնէ ՚ի վերայ դրանցն Երուսաղեմի։
12 Ո՞վ սկսեց բարիք անել ցաւի մէջ բնակուողին, քանի որ Տիրոջ կողմից չարիք իջաւ Երուսաղէմի դռների վրայ:
12 Վասն զի Մարօթի* բնակիչները անձկութեամբ կը սպասեն, Քանզի մինչեւ Երուսաղէմի դուռը Տէրոջմէ չարիք իջաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:121:12 Горюет о своем добре жительница Марофы, ибо сошло бедствие от Господа к воротам Иерусалима.
1:12 τίς τις.1 who?; what? ἤρξατο αρχω rule; begin εἰς εις into; for ἀγαθὰ αγαθος good κατοικούσῃ κατοικεω settle ὀδύνας οδυνη pain ὅτι οτι since; that κατέβη καταβαινω step down; descend κακὰ κακος bad; ugly παρὰ παρα from; by κυρίου κυριος lord; master ἐπὶ επι in; on πύλας πυλη gate Ιερουσαλημ ιερουσαλημ Jerusalem
1:12 כִּֽי־ kˈî- כִּי that חָ֥לָֽה ḥˌālˈā חיל wait לְ lᵊ לְ to טֹ֖וב ṭˌôv טֹוב good יֹושֶׁ֣בֶת yôšˈeveṯ ישׁב sit מָרֹ֑ות mārˈôṯ מָרֹות Maroth כִּֽי־ kˈî- כִּי that יָ֤רַד yˈāraḏ ירד descend רָע֙ rˌāʕ רַע evil מֵ mē מִן from אֵ֣ת ʔˈēṯ אֵת together with יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to שַׁ֖עַר šˌaʕar שַׁעַר gate יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
1:12. quia infirmata est in bonum quae habitat in Amaritudinibus quia descendit malum a Domino in portam HierusalemFor she is become weak unto good that dwelleth in bitterness: for evil is come down from the Lord into the gate of Jerusalem.
12. For the inhabitant of Maroth waiteth anxiously for good: because evil is come down from the LORD unto the gate of Jerusalem.
1:12. For she has been weakened in goodness, who dwells in bitterness. For disaster has descended from the Lord to the gate of Jerusalem.
1:12. For the inhabitant of Maroth waited carefully for good: but evil came down from the LORD unto the gate of Jerusalem.
For the inhabitant of Maroth waited carefully for good: but evil came down from the LORD unto the gate of Jerusalem:

1:12 Горюет о своем добре жительница Марофы, ибо сошло бедствие от Господа к воротам Иерусалима.
1:12
τίς τις.1 who?; what?
ἤρξατο αρχω rule; begin
εἰς εις into; for
ἀγαθὰ αγαθος good
κατοικούσῃ κατοικεω settle
ὀδύνας οδυνη pain
ὅτι οτι since; that
κατέβη καταβαινω step down; descend
κακὰ κακος bad; ugly
παρὰ παρα from; by
κυρίου κυριος lord; master
ἐπὶ επι in; on
πύλας πυλη gate
Ιερουσαλημ ιερουσαλημ Jerusalem
1:12
כִּֽי־ kˈî- כִּי that
חָ֥לָֽה ḥˌālˈā חיל wait
לְ lᵊ לְ to
טֹ֖וב ṭˌôv טֹוב good
יֹושֶׁ֣בֶת yôšˈeveṯ ישׁב sit
מָרֹ֑ות mārˈôṯ מָרֹות Maroth
כִּֽי־ kˈî- כִּי that
יָ֤רַד yˈāraḏ ירד descend
רָע֙ rˌāʕ רַע evil
מֵ מִן from
אֵ֣ת ʔˈēṯ אֵת together with
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
שַׁ֖עַר šˌaʕar שַׁעַר gate
יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
1:12. quia infirmata est in bonum quae habitat in Amaritudinibus quia descendit malum a Domino in portam Hierusalem
For she is become weak unto good that dwelleth in bitterness: for evil is come down from the Lord into the gate of Jerusalem.
1:12. For she has been weakened in goodness, who dwells in bitterness. For disaster has descended from the Lord to the gate of Jerusalem.
1:12. For the inhabitant of Maroth waited carefully for good: but evil came down from the LORD unto the gate of Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. Словами жительница Марофы пророк называет жителей Марофы вообще. Местоположение Марофы неизвестно. Предположительно отождествляют Марофу с упоминаемым в Haв XV:59: Моорафом, находившимся недалеко от Иерусалима в области Иудина колена. Но некоторые комментаторы полагают, что Марофа финикийское селение (Гоонакер). Пророк в описании картины предстоящего бедствия Иудее пользуется именем Марофы ввиду значения этого имени (горечь, скорбь). Самое выражение пророка о Марофе понимается различно: в нашем тексте евр. chalah tetov передано словами горюет о добре, при чем tor понимается в смысле имущества; новейшие комментаторы (Новак, Гоонакер), ввиду отвлеченного значения слова tov, приведенное выражение передают: "ждет добра". Если под Марофой разуметь не иудейское, а враждебное иудеям поселение, то смысл будет тот, что Марофа (горькая) ожидает для себя добра от предстоящего Иудее бедствия. О бедствии пророк замечает, что оно сошло к воротам Иерусалима: это эначит, что бедствие приблизилось, но еще не наступило. - Первая половина ст. 12-го в греч. и слав. тексте дает мысль отличную от мысли подлинника. Вместо ki chalah (ибо горюет) LXX, по-видимому, читали mi chalal, которое и перевели tiV hrxato (слав. "кто нача"). Слово maroth (Марофа) понято LXX-ю в смысле нарицательного и передано сл. odunh, болезнь. Все выражение по тексту слав. получало вид: "кто нача во благая вселившейся в болезнех", или, как должно бы быть: кто нача болезни вселившееся во благая, т. е. "кто начал посыпать болезни живущей во благополучии". Речь идет об Иерусалиме, который в ст. 11-м называется Сеннааром.
Adam Clarke: Commentary on the Bible - 1831
1:12: The inhabitant of Maroth - There was a city of a similar name in the tribe of Judah, Jos 15:59.
Albert Barnes: Notes on the Bible - 1834
1:12: For the inhabitant of Maroth - (bitterness) waited carefully for good She waited carefully for the good which God gives, not for the Good which God is. She looked, longed for, good, as men do; but therewith her longing ended. She longed for it, amid her own evil, which brought God's judgments upon her. Maroth is mentioned here only in Holy Scripture, and has not been identified. It too was probably selected for its meaning. The inhabitant of bitternesses, she, to whom bitternesses, or, it may be, rebellions, were as the home in which she dwelt, which ever encircled her, in which she reposed, wherein she spent her life, waited for good! Strange contradiction! yet a contradiction, which the whole un-Christian world is continually en acting; nay, from which Christians have often to be awakened, to look for good to themselves, nay, to pray for temporal good, while living in bitternesses, bitter ways, displeasing to God. The words are calculated to be a religious proverb. "Living in sin," as we say, dwelling in bitternesses, she looked for good! Bitternesses! for it is Jer 2:19 an evil thing and bitter, that thou hast forsaken the Lord thy God, and that My fear is not in thee.
But evil came down from the Lord unto the gate of Jerusalem - It came, like the sulphur and fire which God rained upon Sodom and Gomorrah, but as yet to the gate of Jerusalem, not upon itself. : "Evil came down upon them from the Lord, that is, I was grieved, I chastened, I brought the Assyrian upon them, and from My anger came this affliction upon them. But it was removed, My Hand pRev_ailing and marvelously rescuing those who worshiped My Majesty. For the trouble shall come to the gate. But we know that Rabshakeh, with many horsemen, came to Jerusalem and all-but touched the gates. But he took it not. For in one night the Assyrian was consumed." The two for's are seemingly coordinate, and assign the reasons of the foreannounced evils, Mic 1:3-11 on man's part and on God's part. On man's part, in that he looked for what could not so come, good: on God's part, in that evil, which alone could be looked for, which, amid man's evil, could alone be good for man, came from Him. Losing the true Good, man lost all other good, and dwelling in the bitterness of sin and provocation, he dwelt indeed in bitterness of trouble.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: Maroth: Rut 1:20
waited carefully: or, was grieved, Sa1 4:13; Job 30:26; Isa 59:9-11; Jer 8:15, Jer 14:19
but: Mic 1:9; Isa 45:7; Amo 3:6
Geneva 1599
1:12 For the inhabitant of Maroth waited carefully for good: but evil came down from the LORD unto the (m) gate of Jerusalem.
(m) For Rabshakeh had shut up Jerusalem, so that they could not send to help them.
John Gill
1:12 For the inhabitant of Maroth waited carefully for good,.... Or, "though they waited for good" (r); expected to have it, yet the reverse befell them: or "verily they were grieved for good" (s); for the good things they had lost, or were likely to lose; and which they had no more hope of, when they saw Jerusalem in distress. Grotius thinks, by transposition of letters, Ramoth is intended by Maroth, or the many Ramahs which were in Judah and Benjamin; but Hillerus (t) is of opinion that Jarmuth is meant, a city of Judah, Josh 15:35; the word Maroth signifies "bitterness"; see Ruth 1:20; and, according to others, "rough places"; and may design the inhabitants of such places that were in great bitterness and trouble because of the invasion of the enemy, who before that had promised themselves good things, and lived in the expectation of them:
but evil came down from the Lord unto the gate of Jerusalem; meaning the Assyrian army under Sennacherib, which came into the land of Judea by the order, direction, and providence of God, like an overflowing flood; which spread itself over the land, and reached to the very gates of Jerusalem, which was besieged by it, and threatened with destruction: or "because evil came down", &c. that is, "because" of that, the inhabitants of Maroth grieved, or were in pain, as a woman in travail.
(r) "quamvis". (s) "certe doluit propter bonum", Vatablus; "siquidem doluit", Pagninus, Montanus; "quia doluit propter bonum", Burkius. (t) Onomast. p. 87, 951.
John Wesley
1:12 Maroth - A town in Judea. But evil - The flood of affliction by the Assyrian, swallowed up other cities, and swelled even to the head city, Jerusalem.
Robert Jamieson, A. R. Fausset and David Brown
1:12 Maroth--possibly the same as Maarath (Josh 15:59). Perhaps a different town, lying between the previously mentioned towns and the capital, and one of those plundered by Rab-shakeh on his way to it.
waited carefully for good--that is, for better fortune, but in vain [CALVIN]. GESENIUS translates, "is grieved for her goods," "taken away" from her. This accords with the meaning of Maroth, "bitterness," to which allusion is made in "is grieved." But the antithesis favors English Version, "waited carefully (that is, anxiously) for good, but evil came down."
from the Lord--not from chance.
unto the gate of Jerusalem--after the other cities of Judah have been taken.
1:131:13: Շաչիւն կառաց՝ եւ դրընդիւն երիվարաց. բնակիչք Լաքիսայ, նա՛ է առաջնորդ մեղաց դստեր Սիոնի. զի ՚ի քե՛զ գտան ամպարշտութիւնք Իսրայէլի[10559]։ [10559] Ոմանք. Բնակիչ Ղ՚աքիսայ, նա։
13 Կառքերի շաչիւն ու երիվարների դղրդիւն թող լինի, Լաքիսի՛ բնակիչներ, նա է Սիոնի դուստրերի մեղքերի սկիզբը, քանի որ քո մէջ կատարուեցին Իսրայէլի ամբարշտութիւնները:
13 Երիվարը կառքին լծէ՛, ո՛վ Լաքիսի բնակիչ Սիօնի աղջկան մեղքին սկիզբը ասիկա է. Քանզի Իսրայէլի յանցանքները քու մէջդ գտնուեցան։
[11]Շաչիւն կառաց եւ դրնդիւն երիվարաց``, բնակիչդ Լաքիսայ, նա է [12]առաջնորդ մեղաց դստեր Սիոնի. զի ի քեզ գտան ամպարշտութիւնք Իսրայելի:

1:13: Շաչիւն կառաց՝ եւ դրընդիւն երիվարաց. բնակիչք Լաքիսայ, նա՛ է առաջնորդ մեղաց դստեր Սիոնի. զի ՚ի քե՛զ գտան ամպարշտութիւնք Իսրայէլի[10559]։
[10559] Ոմանք. Բնակիչ Ղ՚աքիսայ, նա։
13 Կառքերի շաչիւն ու երիվարների դղրդիւն թող լինի, Լաքիսի՛ բնակիչներ, նա է Սիոնի դուստրերի մեղքերի սկիզբը, քանի որ քո մէջ կատարուեցին Իսրայէլի ամբարշտութիւնները:
13 Երիվարը կառքին լծէ՛, ո՛վ Լաքիսի բնակիչ Սիօնի աղջկան մեղքին սկիզբը ասիկա է. Քանզի Իսրայէլի յանցանքները քու մէջդ գտնուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
1:131:13 Запрягай в колесницу быстрых, жительница Лахиса; ты начало греха дщери Сионовой, ибо у тебя появились преступления Израиля.
1:13 ψόφος ψοφος chariot καὶ και and; even ἱππευόντων ιππευω settle Λαχις λαχις original; originator ἁμαρτίας αμαρτια sin; fault αὐτή αυτος he; him ἐστιν ειμι be τῇ ο the θυγατρὶ θυγατηρ daughter Σιων σιων Siōn; Sion ὅτι οτι since; that ἐν εν in σοὶ σοι you εὑρέθησαν ευρισκω find ἀσέβειαι ασεβεια irreverence τοῦ ο the Ισραηλ ισραηλ.1 Israel
1:13 רְתֹ֧ם rᵊṯˈōm רתם bind הַ ha הַ the מֶּרְכָּבָ֛ה mmerkāvˈā מֶרְכָּבָה chariot לָ lā לְ to † הַ the רֶ֖כֶשׁ rˌeḵeš רֶכֶשׁ span יֹושֶׁ֣בֶת yôšˈeveṯ ישׁב sit לָכִ֑ישׁ lāḵˈîš לָכִישׁ Lachish רֵאשִׁ֨ית rēšˌîṯ רֵאשִׁית beginning חַטָּ֥את ḥaṭṭˌāṯ חַטָּאת sin הִיא֙ hî הִיא she לְ lᵊ לְ to בַת־ vaṯ- בַּת daughter צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion כִּי־ kî- כִּי that בָ֥ךְ vˌāḵ בְּ in נִמְצְא֖וּ nimṣᵊʔˌû מצא find פִּשְׁעֵ֥י pišʕˌê פֶּשַׁע rebellion יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
1:13. tumultus quadrigae stuporis habitanti Lachis principium peccati est filiae Sion quia in te inventa sunt scelera IsrahelA tumult of chariots hath astonished the inhabitants of Lachis: it is the beginning of sin to the daughter of Sion for in thee were found the crimes of Israel.
13. Bind the chariot to the swift steed, O inhabitant of Lachish: she was the beginning of sin to the daughter of Zion; for the transgressions of Israel were found in thee.
1:13. A tumult of four-horse chariots has stupefied the inhabitants of Lachish. The beginning has been sin for the daughter of Zion, because in you have been found the evil deeds of Israel.
1:13. O thou inhabitant of Lachish, bind the chariot to the swift beast: she [is] the beginning of the sin to the daughter of Zion: for the transgressions of Israel were found in thee.
O thou inhabitant of Lachish, bind the chariot to the swift beast: she [is] the beginning of the sin to the daughter of Zion: for the transgressions of Israel were found in thee:

1:13 Запрягай в колесницу быстрых, жительница Лахиса; ты начало греха дщери Сионовой, ибо у тебя появились преступления Израиля.
1:13
ψόφος ψοφος chariot
καὶ και and; even
ἱππευόντων ιππευω settle
Λαχις λαχις original; originator
ἁμαρτίας αμαρτια sin; fault
αὐτή αυτος he; him
ἐστιν ειμι be
τῇ ο the
θυγατρὶ θυγατηρ daughter
Σιων σιων Siōn; Sion
ὅτι οτι since; that
ἐν εν in
σοὶ σοι you
εὑρέθησαν ευρισκω find
ἀσέβειαι ασεβεια irreverence
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
1:13
רְתֹ֧ם rᵊṯˈōm רתם bind
הַ ha הַ the
מֶּרְכָּבָ֛ה mmerkāvˈā מֶרְכָּבָה chariot
לָ לְ to
הַ the
רֶ֖כֶשׁ rˌeḵeš רֶכֶשׁ span
יֹושֶׁ֣בֶת yôšˈeveṯ ישׁב sit
לָכִ֑ישׁ lāḵˈîš לָכִישׁ Lachish
רֵאשִׁ֨ית rēšˌîṯ רֵאשִׁית beginning
חַטָּ֥את ḥaṭṭˌāṯ חַטָּאת sin
הִיא֙ הִיא she
לְ lᵊ לְ to
בַת־ vaṯ- בַּת daughter
צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion
כִּי־ kî- כִּי that
בָ֥ךְ vˌāḵ בְּ in
נִמְצְא֖וּ nimṣᵊʔˌû מצא find
פִּשְׁעֵ֥י pišʕˌê פֶּשַׁע rebellion
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
1:13. tumultus quadrigae stuporis habitanti Lachis principium peccati est filiae Sion quia in te inventa sunt scelera Israhel
A tumult of chariots hath astonished the inhabitants of Lachis: it is the beginning of sin to the daughter of Sion for in thee were found the crimes of Israel.
1:13. A tumult of four-horse chariots has stupefied the inhabitants of Lachish. The beginning has been sin for the daughter of Zion, because in you have been found the evil deeds of Israel.
1:13. O thou inhabitant of Lachish, bind the chariot to the swift beast: she [is] the beginning of the sin to the daughter of Zion: for the transgressions of Israel were found in thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. Называемый в ст. 12-м Лахис, нынешний Умм-Лахис на пути из Бет Джибрина в Газу, находился на иудейской равнине, в области Иудина колена (Нав X:3, 23, 30-32). Город был хорошо укреплен (2: Пар XI:9) так что мог выдержать продолжительную осаду Сеннахирима (4: Цар XVIII:14) и служить последним убежищем для иудеев при завоевании Навуходоносора (Иер XXX:7). Предполагают, что Лахис был одним из "колесничных городов" царя Соломона (3: Цар Х, 26) и что в нем были поставлены кони солнцу (4: Цар XXIII:11), хотя для последнего нет оснований. Смысл обращения пророка к Лахису не ясен, так как евр. rethom hammerkabah larechesch переводится различно. По смыслу рус. т. пророк приглашает жителей Лахиса спасаться на быстрых конях, - очевидно, ввиду предстоящего бедствия. В слав. т., согласно переводу LXX, обращение пророка к Лахису передано словами: "шум колесниц и конников", причем слова эти отнесены к концу ст. предшествующего и поняты о Иерусалиме. - Ты (евр. hi - он) - начало, почему Лахис может быть назван началом греха Иерусалима. Калмег, Шегг и др. комментаторы предлагают вторую половину ст. 13: перефразировать так: "началом греха дщери Сионовой было то, что у тебя появились преступления Израиля" (Кнабенбауер).
Adam Clarke: Commentary on the Bible - 1831
1:13: Inhabitant of Lachish - This city was in the tribe of Judah, Jos 15:39, and was taken by Sennacherib when he was coming against Jerusalem, Kg2 18:13, etc., and it is supposed that he wished to reduce this city first, that, possessing it, he might prevent Hezekiah's receiving any help from Egypt.
She is the beginning of the sin - This seems to intimate that Lachish was the first city in Judah which received the idolatrous worship of Israel.
Albert Barnes: Notes on the Bible - 1834
1:13: O thou inhabitant of Lachish, bind the chariot to the swift beast - (steed.) Lachish was always a strong city, as its name probably denoted, (probably "compact." It was one of the royal cities of the Amorites, and its king one of the five, who went out to battle with Joshua Jos 10:3. It lay in the low country, Shephelah, of Judah Jos 15:33, Jos 15:39, between Adoraim and Azekah Ch2 11:9, Ch2 11:7 Roman miles south of Eleutheropolis (Onomasticon), and so, probably, close to the hill-country, although on the plain; partaking perhaps of the advantages of both. Rehoboam fortified it. Amaziah fled to it from the conspiracy at Jerusalem Kg2 14:19, as a place of strength. It, with Azekah, alone remained, when Nebuchadnezzar had taken the rest, just before the capture of Jerusalem Jer 34:7. When Sennacherib took all the defensed cities of Judah, it seems to have been his last and proudest conquest, for from it he sent his contemptuous message to Hezekiah Isa 36:1-2.
The whole power of the great king seems to have been called forth to take this stronghold. The Assyrian bas-reliefs, the record of the conquests of Sennacherib, if (as the accompanying inscription is deciphered), they represent the taking of Lachish, exhibit it as "a city of great extent and importance, defended by double walls with battlements and towers, and by fortified riggings. In no other sculptures were so many armed warriors drawn up in array against a besieged city. Against the fortifications had been thrown up as many as ten banks or mounts compactly built - and seven battering-rams had already been rolled up against the walls." Its situation, on the extremity probably of the plain, fitted it for a depot of cavalry. The swift steeds, to which it was bidden to bind the chariot, are mentioned as part of the magnificence of Solomon, as distinct from his ordinary horses (Kg1 4:28, English (Kg1 5:8 in Hebrew)). They were used by the posts of the king of Persia Est 8:10, Est 8:14.
They were doubtless part of the strength of the kings of Judah, the cavalry in which their statesmen trusted, instead of God. Now, its swift horses in which it prided itself should avail but to flee. Probably, it is an ideal picture. Lachish is bidden to bind its chariots to horses of the utmost speed, which should carry them far away, if their strength were equal to their swiftness. It had great need; for it was subjected under Sennacherib to the consequences of Assyrian conquest. If the Assyrian accounts relate to its capture, impalement and flaying alive were among the tortures of the captive-people; and awfully did Sennacherib, in his pride, avenge the sins against God whom he disbelieved.
She is the beginning of the sin to the daughter of Zion - Jerome: "She was at the gate through which the transgressions of Israel flooded Judah." How she came first to apostatise and to be the infectress of Judah, Scripture does not tell us . She scarcely bordered on Philistia; Jerusalem lay between her and Israel. But the course of sin follows no geographical lines. It was the greater sin to Lachish that she, locally so far removed from Israel's sin, was the first to import into Judah the idolatries of Israel. Scripture does not say, what seduced Lachish herself, whether the pride of military strength, or her importance, or commercial intercourse, for her swift steeds; with Egypt, the common parent of Israel's and her sin. Scripture does not give the genealogy of her sin, but stamps her as the heresiarch of Judah. We know the fact from this place only, that she, apparently so removed from the occasion of sin, became, like the propagators of heresy, the authoress of evil, the cause of countless loss of souls. Beginning of sin to - , what a world of evil lies in the three words!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: Lachish: Jos 15:39; Kg2 18:13, Kg2 18:14, Kg2 18:17; Ch2 11:9, Ch2 32:9; Isa 37:8
bind: Gen 19:17; Isa 10:31; Jer 4:29
she: Exo 32:21; Kg1 13:33, Kg1 13:34, Kg1 14:16, Kg1 16:31; Rev 2:14, Rev 2:20, Rev 18:1-5
for: Kg2 8:18, Kg2 16:3, Kg2 16:4; Jer 3:8; Eze 23:11
Carl Friedrich Keil and Franz Delitzsch
1:13
And the judgment will not even stop at Jerusalem, but will spread still further over the land. This spreading is depicted in Mic 1:13-15 in the same manner as before. Mic 1:13. "Harness the horse to the chariot, O inhabitress of Lachish! It was the beginning of sin to the daughter Zion, that the iniquities of Israel were found in her. Mic 1:14. Therefore wilt thou give dismissal-presents to Moresheth-gath (i.e., the betrothed of Gath); the houses of Achzib (lying fountain) become a lying brook for Israel's kings. Mic 1:15. I will still bring thee the heir, O inhabitress of Mareshah (hereditary city); the nobility of Israel will come to Adullam. Mic 1:16. Make thyself bald, and shave thyself upon the sons of thy delights: spread out thy baldness like the eagle; for they have wandered away from thee." The inhabitants of Lachish, a fortified city in the Shephelah, to the west of Eleutheropolis, preserved in the ruins of Um Lakis (see at Josh 10:3), are to harness the horses to the chariot (rekhesh, a runner; see at 3Kings 5:8 : the word is used as ringing with lâkhı̄sh), namely, to flee as rapidly as possible before the advancing foe. רתם, ἁπ. λεγ. "to bind ... the horse to the chariot," answering to the Latin currum jungere equis. Upon this city will the judgment fall with especial severity, because it has grievously sinned. It was the beginning of sin to the daughter of Zion, i.e., to the population of Jerusalem; it was the first to grant admission to the iniquities of Israel, i.e., to the idolatry of the image-worship of the ten tribes (for פּשׁעי ישׂראל, see Mic 1:5 and Amos 3:14), which penetrated even to the capital. Nothing more is known of this, as the historical books contain no account of it. For this reason, namely, because the sin of Israel found admission into Jerusalem, she (the daughter Zion) will be obliged to renounce Moresheth-gath. This is the thought of Mic 1:14, the drapery of which rests upon the resemblance in sound between Moresheth and me'orâsâh, the betrothed (Deut 22:23). Shillūchı̄m, dismissal, denotes anything belonging to a man, which he dismisses or gives up for a time, or for ever. It is applied in Ex 18:2 to the sending away of wife and children to the father-in-law for a time; and in 3Kings 9:16 to a dowry, or the present which a father gives to his daughter when she is married and leaves his house. The meaning "divorce," i.e., sēpher kerı̄thuth (Deut 24:1, Deut 24:3), has been arbitrarily forced upon the word. The meaning is not to be determined from shillēăch in Jer 3:8, as Hitzig supposes, but from 3Kings 9:16, where the same expression occurs, except that it is construed with ל, which makes no material difference. For נתן אל signifies to give to a person, either to lay upon him or to hand to him; נתן ל, to give to him. The object given by Zion to Moresheth as a parting present is not mentioned, but it is really the city itself; for the meaning is simply this: Zion will be obliged to relinquish all further claim to Moresheth, to give it up to the enemy. Mōresheth is not an appellative, as the old translators suppose, but the proper name of Micah's home; and Gath is a more precise definition of its situation - "by Gath," viz., the well-known Philistian capital, analogous to Bethlehem-Judah in Judg 17:7-9; Judg 19:1, or Abel-maim (Abel by the water) in 2Chron 16:4. According to Jerome (comm. in Mich. Prol.), Morasthi, qui usque hodie juxta Eleutheropolin, urbem Palaestinae, haud grandis est viculus (cf. Robinson, Pal. ii. p. 423). The context does not admit of our taking the word in an appellative sense, "possession of Gath," since the prophet does not mean to say that Judah will have to give up to the enemy a place belonging to Gath, but rather that it will have to give up the cities of its own possession. For, as Maurer correctly observes, "when the enemy is at the gate, men think of defending the kingdom, not of enlarging it." But if the addition of the term Gath is not merely intended to define the situation of Moresheth with greater minuteness, or to distinguish it from other places of the same name, and if the play upon words in Moresheth was intended to point to a closer relation to Gath, the thought expressed could only be, that the place situated in the neighbourhood of Gath had frequently been taken by the Philistines, or claimed as their property, and not that they were in actual possession of Gath at this time.
The play upon words in the second clause of the verse also points to the loss of places in Judaea: "the houses of Achzib will become Achzab to the kings of Israel." אכזב, a lie, for נחל אכזב, is a stream which dries up in the hot season, and deceives the expectation of the traveller that he shall find water (Jer 15:18; cf. Job 6:15.). Achzib, a city in the plain of Judah, whose name has been preserved in the ruins of Kussabeh, to the south-west of Beit-Jibrin (see at Josh 15:44). The houses of Achzib are mentioned, because they are, properly speaking, to be compared to the contents of the river's bed, whereas the ground on which they stood, with the wall that surrounded them, answered to the river's bed itself (Hitzig), so that the words do not denote the loss or destruction of the houses so much as the loss of the city itself. The "kings of Israel" are not the kings of Samaria and Judah, for Achzib belonged to the kingdom of Judah alone, but the kings of Judah who followed one another (cf. Jer 19:13); so that the plural is to be understood as relating to the monarchy of Israel (Judah). Mareshah will also pass into other hands. This is affirmed in the words, "I will bring the heir to thee again" (אבי for אביא, as in 3Kings 21:29). The first heir of Mareshah was the Israelites, who received the city, which had been previously occupied by the Canaanites, for their possession on the conquest of the land. The second heir will be the enemy, into whose possession the land is now to pass. Mareshah, also in the lowland of Judah, has been preserved, so far as the name is concerned, in the ruins of Marash (see at Josh 15:44, and Tobler, Dritte Wanderung, pp. 129, 142-3). To the north of this was Adullam (see at Josh 12:15), which has not yet been discovered, but which Tobler (p. 151) erroneously seeks for in Bêt Dûla. Micah mentions it simply on account of the cave there (1Kings 22:1), as a place of refuge, to which the great and glorious of Israel would flee ("the glory of Israel," as in Is 5:13). The description is rounded off in Mic 1:16, by returning to the thought that Zion would mourn deeply over the carrying away of the people, with which it had first set out in Mic 1:8. In קרחי וגזּי Zion is addressed as the mother of the people. קרח, to shave smooth, and גּזז, to cut off the hair, are synonyms, which are here combined to strengthen the meaning. The children of thy delights, in whom thou hast thy pleasure, are the members of the nation. Shaving the head bald, or shaving a bald place, was a sing of mourning, which had been handed down as a traditional custom in Israel, in spite of the prohibition in Deut 14:1 (see at Lev 19:28). The bald place is to be made to spread out like that of a nesher, i.e., not the true eagle, but the vulture, which was also commonly classed in the eagle family, - either the bearded vulture, vultur barbatus (see Oedmann, Verm. Samml. i. p. 54ff.), or more probably the carrion vulture, vultur percnopterus L., common in Egypt, and also in Palestine, which has the front part of the head completely bald, and only a few hairs at the back of the head, so that a bald place may very well be attributed to it (see Hasselquist, Reise, p. 286ff.). The words cannot possibly be understood as referring to the yearly moulting of the eagle itself.
If we inquire still further as to the fulfilment of the prophecy concerning Judah (Mic 1:8-16), it cannot be referred, or speaking more correctly, it must not be restricted, to the Assyrian invasion, as Theod., Cyril, Marck, and others suppose. For the carrying away of Judah, which is hinted at in Mic 1:11, and clearly expressed in Mic 1:16, was not effected by the Assyrians, but by the Chaldeans; and that Micah himself did not expect this judgment from the Assyrians, but from Babel, is perfectly obvious from Mic 4:10, where he mentions Babel as the place to which Judah was to be carried into exile. At the same time, we must not exclude the Assyrian oppression altogether; for Sennacherib had not only already conquered the greater part of Judah, and penetrated to the very gates of Jerusalem (4Kings 18:13-14, 4Kings 18:19; Isaiah 36:1-38:22), but would have destroyed the kingdom of Judah, as his predecessor Shalmaneser had destroyed the kingdom of Israel, if the Lord had not heard the prayer of His servant Hezekiah, and miraculously destroyed Sennacherib's army before the walls of Jerusalem. Micah prophesies throughout this chapter, not of certain distinct judgment, but of judgment in general, without any special allusions to the way in which it would be realized; so that the proclamation embraces all the judgments that have fallen upon Judah from the Assyrian invasion down to the Roman catastrophe.
Geneva 1599
1:13 O thou inhabitant of Lachish, bind the chariot to the (n) swift beast: she (o) [is] the beginning of the sin to the daughter of Zion: for the transgressions of Israel were found in thee.
(n) To flee away: for Sennacherib laid siege first to that city, and remained there when he sent his captains and army against Jerusalem.
(o) You first received the idolatry of Jeroboam, and so infected Jerusalem.
John Gill
1:13 O thou inhabitant of Lachish, bind the chariot to the swift beast,.... Horses, camels, dromedaries, or mules. Some (u) render the word swift horse or horses, post horses; others dromedaries (w); and some mules (x) the two latter seem more especially to be meant, either dromedaries, as the word is translated in 3Kings 4:28; which is a very swift creature: Isidore says (y) the dromedary is one sort of camels, of a lesser stature, yet swifter, from whence it has its name, and is used to go more than a hundred miles a day; this is thought to be what the Jews (z) call a flying camel; which the gloss says is a sort of camels that are as swift in running as a bird that flies; they are lighter made than a camel, and go at a much greater rate; whereas a camel goes at the rate of thirty miles a day, the dromedary will perform a journey of one hundred and twenty miles in a day; they make use of them in the Indies for going post, and expresses frequently perform a journey of eight hundred miles upon them in the space of a week (a): this may serve the better to illustrate Jer 2:23; and improve the note there: but whether these were used in chariots I do not find; only Bochart (b) takes notice of a kind of camel, that has, like the dromedary, two humps on its back, which the Arabians call "bochet", and put to chariots: or else mules are meant, for by comparing the above text in 3Kings 4:28 with 2Chron 9:24, it looks as if "mules" were there intended; and so the word here used is rendered in Esther 8:10; and by their being there said to be used for posts to ride on expresses, it up pears to be a swift creature. Aelianus (c) makes mention of mules in India of a red colour, very famous for running; and mules were used in the Olympic games, and many riders of them got the victory; and that these were used in chariots, there is no doubt to be made of it: Homer (d) speaks of mules drawing a four wheeled chariot; so Pausanias (e) of mules yoked together, and drawing a chariot, instead of horses; and the Septuagint version of Is 66:20; instead of "in litters and on mules", renders it, "in litters" or carriages "of mules": but, be they one or the other that are here meant, they were creatures well known, and being swift were used in chariots, to which they were bound and fastened in order to draw them, and which we call "putting to"; this the inhabitants of Lachish (f) are bid to do, in order to make their escape, and flee as fast as they could from the enemy, advancing to besiege them; as they were besieged by the army of Sennacherib, before he came to Jerusalem, 2Chron 32:1. Or these words may be spoken in an ironical and sarcastic way, that whereas they had abounded in horses and chariots, and frequently rode about their streets in them, now let them make use of them, and get away if they could; and may suggest, that, instead of riding in these, they should be obliged to walk on foot into captivity. Lachish was a city in the tribe of Judah, in the times of Jerom (g); it was a village seven miles from Eleutheropolis, as you go to Daroma or the south;
she is the beginning of the sin to the daughter of Zion; lying upon the borders of the ten tribes, as Lachish did, it was the first of the cities of Judah that gave into the idolatry of Jeroboam, the worshipping of the calves; and from thence it spread itself to Zion and Jerusalem; and, being a ringleader in this sin, should be punished for it: though some think this refers to their conspiracy with the citizens of Jerusalem against King Amaziah, and the murder of him in this place, now punished for it, 4Kings 14:18;
for the transgressions of Israel were found in thee; not only their idolatry, but all other sins, with which it abounded; it was a very wicked place, and therefore no wonder it was given up to destruction. The Targum is,
"for the transgressors of Israel were found in thee.''
(u) "ad equos velocissimos", Pagninus; "equo veloci", Montanus; "angariis sc. equis", Junius & Tremellius, Piscator. (w) "Dromadibus", Vatablus. So Elias. (x) "Mulis", so some in Piscator; "ad mulum celerem", Burkius. (y) Origin. l. 12. c. 1. p. 102. (z) T. Bab. Maccot, fol. 5. 1. (a) See Harris's Voyages and Travels, vol. 1. p. 469. (b) Hierozoic. par. 1. l. 2. c. 4. col. 87. (c) De Animal. l. 16. c. 9. (d) Iliad. 24. l. 324. (e) Eliac. prior, sive l. 5. p. 302. So Suetonius in Vit. Jul. Caesar. c. 31. "mulis ad vehiculum junctis". (f) There is a likeness in sound between and (g) De locis Hebr. fol. 92. M.
John Wesley
1:13 Lachish - A strong fortress on the confines of Judah. Bind the chariot - To fly from the sword of the enemy. She - Lachish, which being the nearest to idolatrous Israel, took the infection of them, and conveyed it to Jerusalem. The transgressions - Not only the idolatry, but other sins also. Of Israel - Of the ten tribes.
Robert Jamieson, A. R. Fausset and David Brown
1:13 "Bind the chariot to the swift steed," in order by a hasty flight to escape the invading foe. Compare Note, see on Is 36:2, on "Lachish," at which Sennacherib fixed his headquarters (4Kings 18:14, 4Kings 18:17; Jer 34:7).
she is the beginning of the sin to . . . Zion--Lachish was the first of the cities of Judah, according to this passage, to introduce the worship of false gods, imitating what Jeroboam had introduced in Israel. As lying near the border of the north kingdom, Lachish was first to be infected by its idolatry, which thence spread to Jerusalem.
1:141:14: Վասն այնորիկ տացէ արձակեալս մինչեւ ՚ի ժառանգութիւն Գեթայ, զտունս սնոտիս, ՚ի նանի՛ր եղեն թագաւորացն Իսրայէլի.
14 Այդ պատճառով Գէթի տոհմից արձակուածներին կը տայ դատարկ տներ, որոնք Իսրայէլի թագաւորների համար ունայնութիւն դարձան:
14 Անոր համար Մօրեսեթ–Գէթին ընծաներ պիտի տաս. Աքեզիբի* տուները Իսրայէլի թագաւորներուն սուտ պիտի խօսին։
Վասն այնորիկ [13]տացէ արձակեալս մինչեւ ի ժառանգութիւն Գեթայ, զտունս սնոտիս, ի նանիր եղեն`` թագաւորացն Իսրայելի:

1:14: Վասն այնորիկ տացէ արձակեալս մինչեւ ՚ի ժառանգութիւն Գեթայ, զտունս սնոտիս, ՚ի նանի՛ր եղեն թագաւորացն Իսրայէլի.
14 Այդ պատճառով Գէթի տոհմից արձակուածներին կը տայ դատարկ տներ, որոնք Իսրայէլի թագաւորների համար ունայնութիւն դարձան:
14 Անոր համար Մօրեսեթ–Գէթին ընծաներ պիտի տաս. Աքեզիբի* տուները Իսրայէլի թագաւորներուն սուտ պիտի խօսին։
zohrab-1805▾ eastern-1994▾ western am▾
1:141:14 Посему ты посылать будешь дары в Морешеф-Геф; но селения Ахзива будут обманом для царей Израилевых.
1:14 διὰ δια through; because of τοῦτο ουτος this; he δώσεις διδωμι give; deposit ἐξαποστελλομένους εξαποστελλω send forth ἕως εως till; until κληρονομίας κληρονομια inheritance Γεθ γεθ home; household ματαίους ματαιος superficial εἰς εις into; for κενὰ κενος hollow; empty ἐγένετο γινομαι happen; become τοῖς ο the βασιλεῦσιν βασιλευς monarch; king τοῦ ο the Ισραηλ ισραηλ.1 Israel
1:14 לָכֵן֙ lāḵˌēn לָכֵן therefore תִּתְּנִ֣י tittᵊnˈî נתן give שִׁלּוּחִ֔ים šillûḥˈîm שִׁלּוּחִים act of sending עַ֖ל ʕˌal עַל upon מֹורֶ֣שֶׁת גַּ֑ת môrˈešeṯ gˈaṯ מֹורֶשֶׁת גַּת Moresheth Gath בָּתֵּ֤י bāttˈê בַּיִת house אַכְזִיב֙ ʔaḵzîv אַכְזִיב Aczib לְ lᵊ לְ to אַכְזָ֔ב ʔaḵzˈāv אַכְזָב deceitful לְ lᵊ לְ to מַלְכֵ֖י malᵊḵˌê מֶלֶךְ king יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
1:14. propterea dabit emissarios super hereditatem Geth domus Mendacii in deceptionem regibus IsrahelTherefore shall she send messengers to the inheritance of Geth: the houses of lying to deceive the kings of Israel.
14. Therefore shalt thou give a parting gift to Moresheth-gath: the houses of Achzib shall be a deceitful thing unto the kings of Israel.
1:14. Because of this, she will send emissaries to the inheritance of Gath: the house of Lying in order to deceive the kings of Israel.
1:14. Therefore shalt thou give presents to Moreshethgath: the houses of Achzib [shall be] a lie to the kings of Israel.
Therefore shalt thou give presents to Moresheth- gath: the houses of Achzib [shall be] a lie to the kings of Israel:

1:14 Посему ты посылать будешь дары в Морешеф-Геф; но селения Ахзива будут обманом для царей Израилевых.
1:14
διὰ δια through; because of
τοῦτο ουτος this; he
δώσεις διδωμι give; deposit
ἐξαποστελλομένους εξαποστελλω send forth
ἕως εως till; until
κληρονομίας κληρονομια inheritance
Γεθ γεθ home; household
ματαίους ματαιος superficial
εἰς εις into; for
κενὰ κενος hollow; empty
ἐγένετο γινομαι happen; become
τοῖς ο the
βασιλεῦσιν βασιλευς monarch; king
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
1:14
לָכֵן֙ lāḵˌēn לָכֵן therefore
תִּתְּנִ֣י tittᵊnˈî נתן give
שִׁלּוּחִ֔ים šillûḥˈîm שִׁלּוּחִים act of sending
עַ֖ל ʕˌal עַל upon
מֹורֶ֣שֶׁת גַּ֑ת môrˈešeṯ gˈaṯ מֹורֶשֶׁת גַּת Moresheth Gath
בָּתֵּ֤י bāttˈê בַּיִת house
אַכְזִיב֙ ʔaḵzîv אַכְזִיב Aczib
לְ lᵊ לְ to
אַכְזָ֔ב ʔaḵzˈāv אַכְזָב deceitful
לְ lᵊ לְ to
מַלְכֵ֖י malᵊḵˌê מֶלֶךְ king
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
1:14. propterea dabit emissarios super hereditatem Geth domus Mendacii in deceptionem regibus Israhel
Therefore shall she send messengers to the inheritance of Geth: the houses of lying to deceive the kings of Israel.
1:14. Because of this, she will send emissaries to the inheritance of Gath: the house of Lying in order to deceive the kings of Israel.
1:14. Therefore shalt thou give presents to Moreshethgath: the houses of Achzib [shall be] a lie to the kings of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. Посему ты посылать будешь: речь обращена не к Лахису (Юнгеров), а к дщери Сиона. Дары - евр. schiluchim означает дары, даваемые невесте в качестве приданого (3: Цар IX:16). Морешет-Гев - по-видимому, местечко, находившейся в каких-то отношениях к Гефу, - или бывшее вблизи его, или даже лежавшее на территории его. Название местечка morescheth созвучно с meorasah невеста (Втор ХХII:23-27); поэтому в выражении ты посылать будешь приданое в Морешет заключается игра слов. Смысл выражения, вероятно, тот, что дщерь Сиона должна послать приданое Морешету по случаю перехода его во владение нового обладателя. Морешет назван пророком, как представитель всей страны. - Но селения (beth) Ахзива (Achziv) будут обманом (leachzav) для царей Израилевых: в выражении пророка содержится игра слов, получающаяся не только от созвучия названия Ахзива с слов. achzav (обман), но и оттого, что в смысле нарицат. имени achziv означает ручей, пересыхающий летом и, таким образом, обманывающий путника, надеющегося утолить свою жажду; подобно ручью, и город Ахзив обманет надеющихся на него царей израильских. Под последними пророк разумеет собственно царей иудейских. Обманом для них Ахзив явится в том смысле, что и он вместе с другими городами перейдет во власть врагов. Ахзив город в колене Иудинoм, к западу от Иерусалима (Быт ХXXVIII:5; Нав ХV:44). - У LXX-ти собственные имена Морешет и Ахзив переведены, как и в другие случаях, нарицательными; отсюда в слав. т. читается: "сего ради даст посылаемыя даже до наследия (вар. Морешет) Гефова, домы суетны (с евр. селения Ахзива): вотще быша царем исраилевым".
Adam Clarke: Commentary on the Bible - 1831
1:14: Give presents to Moresheth-gath - Calmet says that Moresa or Morashti, and Achzib, were cities not far from Gath. It is possible that when Ahaz found himself pressed by Pekah, king of Israel, he might have sent to these places for succor, that by their assistance he might frustrate the hopes of the king of Israel; and this may be the meaning of "The houses of Achzib shall be a lie to the kings of Israel." In these verses there are several instances of the paronomasia. See Mic 1:10, עפר aphar, dust, and עפרה aphrah, the name of the city. Mic 1:11. צאנן tsaanan, the city, and יצאה yatsah, to go out. Mic 1:13, לכיש lachish, the city, and רכש rechesh, the swift beast. Mic 1:14, אכזיב achzib, the city, and אכזב achzab, a lie. Such paronomasias were reputed ornaments by the prophets. They occur in Isaiah with great effect. See Isa 5:7.
Albert Barnes: Notes on the Bible - 1834
1:14: Therefore shalt thou give - (bridal) presents to Moresheth Gath Therefore! since Judah had so become a partaker of Israel's sins, she had broken the covenant, whereby God had given her the land of the pagan, and she should part with it to aliens. The bridal presents, literally the dismissals, were the dowry Kg1 9:16 with which the father sent away Jdg 12:9 his daughter, to belong to another, her lord or husband, never more to return. Moresheth, (literally, inheritance,) the inheritance which God gave her, was to be parted with; she was to be laden with gifts to the enemy. Judah should part with her, and her own treasure also.
The houses of Achzib shall be a lie - Achzib, so called probably from a winter brook, achzab, was to become what its name imported, a resource which should fail just in the time of need, as the winter brooks in the drought of summer. "Wilt Thou be unto me as a failing brook, waters which are not sure?" Jer 15:18. This Achzib, which is recounted between Keilah and Mareshah Jos 15:44, was probably one of, the oldest towns of Palestine being mentioned in the history of the Patriarch Judah. After having survived about 1, 000 years, it should, in time of need, fail. The kings of Israel are here the kings of Judah. When this prophecy was to be accomplished, the ten tribes would have ceased to have any political existence, the remnant in their own lanai would have no head to look to, except the line of David, whose good kings had a care for them. Micah then, having prophesied the utter destruction of Samaria, speaks in accordance with the state of things which he foresaw and foretold.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: give: Sa2 8:2; Kg2 16:8, Kg2 18:14-16; Ch2 16:1-3; Isa 30:6
to: or, for
houses: Psa 62:9, Psa 118:8, Psa 118:9, Psa 146:3, Psa 146:4
Achzib: that is, a lie, Jos 15:44
Geneva 1599
1:14 Therefore shalt thou give presents to (p) Moreshethgath: the houses of Achzib [shall be] a lie to the kings of Israel.
(p) You will bribe the Philistines your neighbours, but they will deceive you, as well as those of Jerusalem.
John Gill
1:14 Therefore shalt thou give presents to Moreshethgath,.... Since Lachish was the cause of leading Judah into idolatry, and was a city so very wicked; therefore it should be reduced to such distress as to send messengers with presents to the Philistines at Moreshethgath, a place near to Gath of the Philistines, and may include that and other cities of theirs, to come and help them against the Assyrians:
the houses of Achzib shall be a lie to the kings of Israel; a city of Judah, Josh 15:44; or of Asher, Josh 19:29; the same with Chezib, Gen 38:5; and called Ecdippa by Josephus (h), Pliny (i), and Ptolemy (k). The Jewish writers commonly call it Cezib, of which they (l) say many things about that, and the land unto it, being subject to tithes, the laws of the seventh year, and the like. Maimonides and Bartenora say (m) it is the name of a place which divided between the land of Israel, which they possessed who came out of Babylon, and that land which they enjoyed who came out of Egypt; but the Jews are not agreed about the situation of it. One of their writers (n) places it to the northeast of the land of Israel; but another (o) observes, and proves from one that resided in those parts some time, and diligently inquired into and made his observation on places, that Cezib, and also Aco and Amana, frequently mentioned with it, were all on the western sea of the land of Israel, that is, the Mediterranean sea; in which he was right, without all doubt: the place is now called Zib by contraction, of which Mr. Maundrell (p) gives this account;
"having travelled about one hour in the plain of Acra, we passed by an old town called Zib, situate on an ascent close by the seaside; this may probably be the old Achzib, mentioned Josh 19:29; called afterwards Ecdippa; for St. Jerom (q) places Achzib nine miles distant from Ptolemais (or Aco), towards Tyre, to which account we found the situation of Zib exactly agreeing.''
Now the houses or families that dwelt in this place, or the idols' temples there, as some, and the idolatry exercised therein, should be a lie unto, or disappoint the expectations of, the kings of Israel; which, according to Kimchi, is put for Judah, who placed confidence in them, and had dependence on them: there is an elegant play on words between Achzib and a "lie" (r). The Targum is,
"thou shall send gifts to the heirs of Gath; the houses of Achzib shall be delivered to the people, because of the sins of the kings of Israel, who worshipped idols in them.''
(h) Antiqu. l. 5. c. 1. sect. 22. De Bello Jud. l. 1. c. 13. sect. 4. (i) Nat. Hist. l. 5. c. 19. (k) Geograph, l. 5. c. 15. (l) T. Hieros. Sheviith, fol. 36. 2. T. Bab. Gittin, foi. 7. 2. Misn. Demai, c. 1. sect. 3. (m) In Misn. Demai, c. 1. sect. 3. (n) Bartenora in Misn. Sheviith, c. 6. 1. & Challa, c. 4. sect. 8. (o) Yom Tob in Sheviith, c. 6. 1. e Caphtor Uperah, c. 11. (p) Journey from Aleppo, &c. p. 33. Ed. 7. (q) De locis Hebr. fol. 88. I. (r) &
John Wesley
1:14 Give presents - The inhabitants of Lachish courted the assistance of the Philistines against the Assyrian. Moresheth - gath - A known city of the Philistines, called Moresheth - gath, to distinguish it from a town of the same name in the tribe of Judah. Achzib - This was also a city of the Philistines. A lie - A lying refuge, a prop that will break under them.
Robert Jamieson, A. R. Fausset and David Brown
1:14 shalt thou give presents to Moresheth-gath--that its inhabitants may send thee help. MAURER explains it, "thou shalt give a writing of renunciation to Moresheth-gath," that is, thou shalt renounce all claim to it, being compelled to yield it up to the foe. "Thou," that is, Judah. "Israel" in this verse is used for the kingdom of Judah, which was the chief representative of the whole nation of Israel. Moresheth-gath is so called because it had fallen for a time under the power of the neighboring Philistines of Gath. It was the native town of Micah (Mic 1:1).
Achzib--meaning "lying." Achzib, as its name implies, shall prove a "lie to . . . Israel," that is, shall disappoint Israel's hopes of succor from her (compare Job 6:15-20; Jer 15:18). Achzib was in Judah between Keilah and Mareshah (Josh 15:44). Perhaps the same as Chezib (Gen 38:5).
1:151:15: մինչեւ ցժառանգիչս քո ածցեն բնակիչդ Լաքիսայ ժառանգութեամբ. մինչեւ յՈդողամ հասցէ փառք դստեր Սիոնի[10560]։ [10560] Ոմանք. Մինչեւ ՚ի ժառանգիչսն քո ածցեն բնակիչքդ... մինչեւ ՚ի յՈդո՛՛։
15 Լաքիսի բնակիչները ժառանգութիւն կը բերեն մինչեւ քո ժառանգորդները, մինչեւ Ոդողամ կը հասնի Սիոնի դստեր փառքը:
15 Տակաւին քեզի ժառանգ պիտի բերեմ, ո՛վ Մարեսայի* բնակիչ. Իսրայէլի փառքը մինչեւ Ոդողոմ պիտի հասնի։
[14]մինչեւ ի ժառանգիչս քո ածցեն բնակիչքդ Լաքիսայ ժառանգութեամբ``. մինչեւ յՈդողամ հասցէ [15]փառք դստեր Սիոնի:

1:15: մինչեւ ցժառանգիչս քո ածցեն բնակիչդ Լաքիսայ ժառանգութեամբ. մինչեւ յՈդողամ հասցէ փառք դստեր Սիոնի[10560]։
[10560] Ոմանք. Մինչեւ ՚ի ժառանգիչսն քո ածցեն բնակիչքդ... մինչեւ ՚ի յՈդո՛՛։
15 Լաքիսի բնակիչները ժառանգութիւն կը բերեն մինչեւ քո ժառանգորդները, մինչեւ Ոդողամ կը հասնի Սիոնի դստեր փառքը:
15 Տակաւին քեզի ժառանգ պիտի բերեմ, ո՛վ Մարեսայի* բնակիչ. Իսրայէլի փառքը մինչեւ Ոդողոմ պիտի հասնի։
zohrab-1805▾ eastern-1994▾ western am▾
1:151:15 Еще наследника приведу к тебе, жительница Мореша; он пройдет до Одоллама, славы Израиля.
1:15 ἕως εως till; until τοὺς ο the κληρονόμους κληρονομος heir ἀγάγω αγω lead; pass σοι σοι you κατοικοῦσα κατοικεω settle Λαχις λαχις inheritance ἕως εως till; until Οδολλαμ οδολλαμ here ἡ ο the δόξα δοξα glory τῆς ο the θυγατρὸς θυγατηρ daughter Ισραηλ ισραηλ.1 Israel
1:15 עֹ֗ד ʕˈōḏ עֹוד duration הַ ha הַ the יֹּרֵשׁ֙ yyōrˌēš ירשׁ trample down אָ֣בִי ʔˈāvî בוא come לָ֔ךְ lˈāḵ לְ to יֹושֶׁ֖בֶת yôšˌeveṯ ישׁב sit מָֽרֵשָׁ֑ה mˈārēšˈā מָרֵשָׁה Mareshah עַד־ ʕaḏ- עַד unto עֲדֻלָּ֥ם ʕᵃḏullˌām עֲדֻלָּם Adullam יָבֹ֖וא yāvˌô בוא come כְּבֹ֥וד kᵊvˌôḏ כָּבֹוד weight יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
1:15. adhuc heredem adducam tibi quae habitas in Maresa usque Adollam veniet gloria IsrahelYet will I bring an heir to thee that dwellest in Maresa: even to Odollam shall the glory of Israel come.
15. I will yet bring unto thee, O inhabitant of Mareshah, him that shall possess thee: the glory of Israel shall come even unto Adullam.
1:15. Nevertheless, I will lead an heir to you, who dwell in Mareshah: the glory of Israel will reach all the way to Adullam.
1:15. Yet will I bring an heir unto thee, O inhabitant of Mareshah: he shall come unto Adullam the glory of Israel.
Yet will I bring an heir unto thee, O inhabitant of Mareshah: he shall come unto Adullam the glory of Israel:

1:15 Еще наследника приведу к тебе, жительница Мореша; он пройдет до Одоллама, славы Израиля.
1:15
ἕως εως till; until
τοὺς ο the
κληρονόμους κληρονομος heir
ἀγάγω αγω lead; pass
σοι σοι you
κατοικοῦσα κατοικεω settle
Λαχις λαχις inheritance
ἕως εως till; until
Οδολλαμ οδολλαμ here
ο the
δόξα δοξα glory
τῆς ο the
θυγατρὸς θυγατηρ daughter
Ισραηλ ισραηλ.1 Israel
1:15
עֹ֗ד ʕˈōḏ עֹוד duration
הַ ha הַ the
יֹּרֵשׁ֙ yyōrˌēš ירשׁ trample down
אָ֣בִי ʔˈāvî בוא come
לָ֔ךְ lˈāḵ לְ to
יֹושֶׁ֖בֶת yôšˌeveṯ ישׁב sit
מָֽרֵשָׁ֑ה mˈārēšˈā מָרֵשָׁה Mareshah
עַד־ ʕaḏ- עַד unto
עֲדֻלָּ֥ם ʕᵃḏullˌām עֲדֻלָּם Adullam
יָבֹ֖וא yāvˌô בוא come
כְּבֹ֥וד kᵊvˌôḏ כָּבֹוד weight
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
1:15. adhuc heredem adducam tibi quae habitas in Maresa usque Adollam veniet gloria Israhel
Yet will I bring an heir to thee that dwellest in Maresa: even to Odollam shall the glory of Israel come.
1:15. Nevertheless, I will lead an heir to you, who dwell in Mareshah: the glory of Israel will reach all the way to Adullam.
1:15. Yet will I bring an heir unto thee, O inhabitant of Mareshah: he shall come unto Adullam the glory of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. Мореш ("наследие") город в колене Иудином (Нав XV:44), ныне развалины Мараш к юго-западу от Бейт-Джибрина. По слову пророка, в Мореш приведен будет наследник (hajoresch), т. е. Мореш перейдет во владение врагов Иуды. Мореш называется пророком для примера, как один из городов Иудеи. - Он пройдет до Одоллама, славы Израиля. Одоллам - древний город (Быт XXXVIII:1, 12, 20) в колене Иудином (Нав XV:36), окруженный скалами и пещерами, служившими некогда убежищем Давиду и его спутникам (1: Цар ХХII:1; XXIII:13; 1: Пар XI:15). Местоположение его отождествляют с нынешней деревней Kopeйтун. По рус. переводу, вторая половина ст. 15-го имеет тот смысл, что наследник, т. е. неприятель, дойдет до южной границы Иудеи, до Одоллама. Славой Израиля Одоллам, как полагают (Юнгеров), мог быть назван за то, что окружавшие его пещеры и скалы делали его хорошим оборонительным пунктом для Иудеев (2: Мак ХII:35, 38). Но евр. т. рассматриваемого выражения может быть переводим и иначе: "до Одоллама дойдет слава Израилева". "Славой Израилевой", в таком случае, пророк называет иудейскую знать и желает выразить мысль, что при наступлении бедствия вельможи иудейские, как иногда Давид, будут укрываться в Одолламских пещерах. LXX первую половину ст. 15: отнесли к Лахису (слав. "дондеже наследники приведу тебе живущая в Лахисе"), а во второй вместо имени Израиля поставили дщери Сиона (наследие даже до Одоллама прийдет, слава дщери Сиони). Имени Лахиса нет ни в одном переводе, кроме греческого.
Adam Clarke: Commentary on the Bible - 1831
1:15: Yet will I bring an heir unto thee, O - Mareshah - Here is another instance, הירש haigeresh, to bring an heir, and מרשה mareshah, the city, the name of which signifies heirship. And so of the above proper names.
Adullam the glory of Israel - This was a fenced city in the south of Judah (see Ch2 11:7) towards the Dead Sea.
There is much obscurity in the concluding verses of this chapter. They undoubtedly refer to the captivity of Israel, and to circumstances of distress, etc., which are not mentioned in any of the historical books, and therefore their reference and meaning can only be conjectured.
Albert Barnes: Notes on the Bible - 1834
1:15: Yet will I bring an heir - (the heir, him whom God had appointed to be the heir, Sennacherib) unto thee, O inhabitant of Mareshah Mareshah, (as the original form of its name denotes, lay on the summit of a hill. "Its ruins only were still seen," in the time of Eusebius and Jerome, "in the second mile from Eleutheropolis" (Onomasticon). : "Foundations still remain on the south-eastern part of the remarkable Tell, south of Beth-Jibrin." Rehoboam fortified it also Ch2 11:8. Zerah the Aethiopian had come to (Ch2 14:9 ff) it, probably to besiege it, when Asa met him, and God smote the AEthiopians before him, in the valley of Zephathah thereat. In the wars of the Maccabees, it was in the hands of the Edomites . Its capture and that of Adora are mentioned as the last act of the war, before the Edomites submitted to John Hyrcanus, and were incorporated in Israel. It was a powerful city , when the Parthians took it. As Micah writes the name, it looked nearer to the word "inheritance." Mareshah (inheritance) shall yet have the heir of God's appointment, the enemy. It shall not inherit the land, as promised to the faithful, but shall itself be inherited, its people dispossessed. While it, (and so also the soul now) held fast to God, they were the heritage of the Lord, by His gifts and grace; when, of their own free-will, those, once God's heritage, become slaves of sin, they passed and still pass, against their will, into the possession of another master, the Assyrian or Satan.
He (that is, the heir, the enemy) shall come unto Adullam, the glory of Israel - . that is, he who shall dispossess Mareshah, shall come quite unto Adullam, where, as in a place of safety, the glory of Israel, all in which she gloried, should be laid up. Adullum was a very ancient city, being mentioned in the history of the patriarch Judah Gen 38:1, Gen 38:12, Gen 38:20, a royal city Jos 12:15. It too lay in the Shephelah Jos 15:35; it was said to be 10 (Eusebius) or 12 (Jerome) miles East of Eleutheropolis; but for this, there seems to be scarcely place in the Shephelah. It was one of the 15 cities fortified by Rehoboam Ch2 11:7; one of the 16 towns, in which (with their dependent villages) Judah settled after the captivity Neh 11:30. It contained the whole army of Judas Maccabaeus (1 Macc. 12:38).
Like Lachish, it had probably the double advantages of the neighborhood of the hills and of the plain, seated perhaps at the roots of the hills, since near it doubtless was the large cave of Adullam named from it. The line of caves, fit for human habitation, which extended from Eleutheropolis to Petra , began westward of it. : "The valley which runs up from Eleutheropolis Eastward, is full of large caves; some would hold thousands of men. They are very extensive, and some of them had evidently been inhabited." : "The outer chamber of one cavern was 270 feet long by 126 wide; and behind this were recesses and galleries, probably leading to other chambers which we could not explore. The massive roof was supported by misshaped pieces of the native limestone left for that purpose, and at some places was domed quite through to the surface, admitting both light and air by the roof." The name of Adullam suggested the memory of that cave, the refuge of the Patriarch David, the first of their line of kings, in extreme isolation and peril of his life. There, the refuge now of the remaining glory of Israel, its wealth, its trust, its boast - the foe should come. And so there only remained one common dirge for all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: will: Isa 7:17-25, Isa 10:5, Isa 10:6; Jer 49:1
Mareshah: Jos 15:44
he: etc. or, the glory of Israel shall come to, etc. Sa1 22:1; Isa 10:3
Adullam: Jos 15:35; Ch2 11:7
Geneva 1599
1:15 Yet will I bring an (q) heir unto thee, O inhabitant of Mareshah: he shall come unto Adullam (r) the glory of Israel.
(q) He prophesies against his own city: and because it signified a heritage, he says that God would send an heir to possess it.
(r) For so they thought themselves because of the strength of their cities.
John Gill
1:15 Yet will I bring an heir unto thee, O inhabitant of Mareshah,.... Another city in the tribe of Judah, mentioned with Achzib in Josh 15:44; and by many thought to be the birth place of this prophet; and, if so, his faithfulness may be observed in declaring the whole counsel of God, though against his own fire place; and this must be an aggravation of the sin of the inhabitants of it, that they had such a prophet that arose from them, and they regarded him not. There is a beautiful allusion in the word "heir" to Mareshah (s), which signifies an "inheritance"; and here were an "heir" or heirs for it, as the Targum; not the Persians, as some in Aben Ezra, and in an Agadah mentioned by Jarchi, who descended from Elam the firstborn of Shem; and so had a right of inheritance, as those interpreters suppose; but the king of Assyria, who should invade the land, and seize upon this place among others, and possess it, as if it was his by right of inheritance, having obtained it by conquest: and this being by the permission and according to the will of God, he is said to be brought by him to it. Capellus thinks, on the contrary, that Hezekiah and his posterity are meant:
he shall come unto Adullam the glory of Israel; another city in the tribe of Judah, a royal one, Josh 15:35; said by Jerom to be in his time no small village, and to be about ten miles from Eleutheropolis; called the "glory of Israel", having been a royal city in Joshua's time, Josh 12:15; and a fenced city in the times of Rehoboam, 2Chron 11:7; and Eusebius says it was a large town; and Jerom says it was not a small one in his time; though some think Jerusalem is meant, the metropolis of the nation, Israel being put for Judah, as in Mic 1:14; and to be read, "he that is the enemy and heir shall come to Adullam, yea, to the glory of Israel" (t); even to Jerusalem, the most glorious city in all the tribes; though others are of opinion that this is the character of the enemy or heir that should come thither, called so by way of contradiction, as coming to the reproach and disgrace of Israel; or, ironically, whom Israel before gloried in, when they had recourse to him for help. The margin of our Bible reads, "the glory of Israel shall come to Adullam"; that is, the great men, the princes and heads of the people, shall flee to the cave of Adullam (u), to hide them from the enemy, where David was hid from Saul; see 1Kings 22:1. Burkius (w), a very late commentator, takes Adullam for an appellative, and with Hillerus (x) renders it, "the perpetuity of the yoke"; and the whole thus, "at the perpetuity of the yoke, the glory of Israel shall come"; that is, when all things shall seem to tend to this, that the yoke once laid on Israel by the Gentiles shall become perpetual, without any hope of deliverance, then shall come the Deliverer, that is, Jesus, the Glory of Israel; and, adds he, God forbid we should think of any other subject here; and so he interprets the "heir" in the preceding clause of the Messiah; and which is a sense far from being despicable.
(s) & (t) So Piscator, Juuius, Drusius. (u) "Ad Adullam veniet gloria Israelis", Cocceius. (w) He published Annotations on the twelve minor Prophets at Heilbronn, 1753, which he calls a Gnomon, written in imitation of Bengelius's Gnomon of the New Testament, whose son-in-law it seems he is, and by whom his work is prefaced. (x) Onomast. Sacr. p. 739.
John Wesley
1:15 An heir - The Assyrian, who in the right of conquest shall possess thee. Mareshah - A town of the Philistines. Adullam - Perhaps this city was considerable enough at that time, to be the glory of Israel.
Robert Jamieson, A. R. Fausset and David Brown
1:15 Yet will I bring an heir unto thee--rather, "the heir." As thou art now occupied by possessors who expelled the former inhabitants, so will I bring "yet" again the new possessor, namely, the Assyrian foe. Other heirs will supplant us in every inheritance but that of heaven. There is a play upon the meaning of Mareshah, "an inheritance": there shall come the new heir of the inheritance.
Adullam the glory of Israel--so called as being superior in situation; when it and the neighboring cities fell, Israel's glory was gone. MAURER, as the Margin, translates, "the glory of Israel" (her chief citizens: answering to "thy delicate children," Mic 1:16) "shall come in flight to Adullam." English Version better preserves the parallelism, "the heir" in the first clause answering to "he" in the second.
1:161:16: Գերծի՛ր եւ կտրեա՛ ՚ի վերայ փափուկ որդւոցն քոց. լայնեա՛ զխզումն քո իբրեւ զարծուոյ՝ զի գերեցան ՚ի քէն։
16 Ածիլուի՛ր եւ կտրի՛ր մազերդ քո սիրասուն որդիների համար, գնտի՛ր քո գլուխը արծուի պէս[1], քանի որ նրանք գերի տարուեցին քեզանից հեռու:[1] Եբրայերէնում՝ ջայլամի պէս:
16 Քու սիրելի որդիներուդ համար մազերդ փետտէ՛ ու կտրէ՛,Կնտութիւնդ արծիւի պէս շատցուր, Քանզի անոնք քեզմէ գերութեան պիտի երթան։
Գերծիր եւ կտրեա ի վերայ փափուկ որդւոցն քոց, լայնեա զխզումն քո իբրեւ զարծուոյ, զի գերեցան ի քէն:

1:16: Գերծի՛ր եւ կտրեա՛ ՚ի վերայ փափուկ որդւոցն քոց. լայնեա՛ զխզումն քո իբրեւ զարծուոյ՝ զի գերեցան ՚ի քէն։
16 Ածիլուի՛ր եւ կտրի՛ր մազերդ քո սիրասուն որդիների համար, գնտի՛ր քո գլուխը արծուի պէս[1], քանի որ նրանք գերի տարուեցին քեզանից հեռու:
[1] Եբրայերէնում՝ ջայլամի պէս:
16 Քու սիրելի որդիներուդ համար մազերդ փետտէ՛ ու կտրէ՛,Կնտութիւնդ արծիւի պէս շատցուր, Քանզի անոնք քեզմէ գերութեան պիտի երթան։
zohrab-1805▾ eastern-1994▾ western am▾
1:161:16 Сними с себя волосы, остригись, скорбя о нежно любимых сынах твоих; расширь из-за них лысину, как у линяющего орла, ибо они переселены будут от тебя.
1:16 ξύρησαι ξυραω shave καὶ και and; even κεῖραι κειρω shear; crop ἐπὶ επι in; on τὰ ο the τέκνα τεκνον child τὰ ο the τρυφερά τρυφερος of you; your ἐμπλάτυνον εμπλατυνω the χηρείαν χηρεια of you; your ὡς ως.1 as; how ἀετός αετος eagle ὅτι οτι since; that ᾐχμαλωτεύθησαν αιχμαλωτευω capture ἀπὸ απο from; away σοῦ σου of you; your
1:16 קָרְחִ֣י qorḥˈî קרח make bald וָ wā וְ and גֹ֔זִּי ḡˈōzzî גזז shear עַל־ ʕal- עַל upon בְּנֵ֖י bᵊnˌê בֵּן son תַּעֲנוּגָ֑יִךְ taʕᵃnûḡˈāyiḵ תַּעֲנוּג comfort הַרְחִ֤בִי harḥˈivî רחב be wide קָרְחָתֵךְ֙ qorḥāṯēḵ קָרְחָה baldness כַּ ka כְּ as † הַ the נֶּ֔שֶׁר nnˈešer נֶשֶׁר eagle כִּ֥י kˌî כִּי that גָל֖וּ ḡālˌû גלה uncover מִמֵּֽךְ׃ ס mimmˈēḵ . s מִן from
1:16. decalvare et tondere super filios deliciarum tuarum dilata calvitium tuum sicut aquila quoniam captivi ducti sunt ex teMake thee bald, and be polled for thy delicate children: enlarge thy baldness as the eagle: for they are carried into captivity from thee.
16. Make thee bald, and poll thee for the children of thy delight: enlarge thy baldness as the eagle; for they are gone into captivity from thee.
1:16. Become bald and shaved for your delicate sons. Increase your baldness like the eagle. For they have been carried into captivity from you.
1:16. Make thee bald, and poll thee for thy delicate children; enlarge thy baldness as the eagle; for they are gone into captivity from thee.
Make thee bald, and poll thee for thy delicate children; enlarge thy baldness as the eagle; for they are gone into captivity from thee:

1:16 Сними с себя волосы, остригись, скорбя о нежно любимых сынах твоих; расширь из-за них лысину, как у линяющего орла, ибо они переселены будут от тебя.
1:16
ξύρησαι ξυραω shave
καὶ και and; even
κεῖραι κειρω shear; crop
ἐπὶ επι in; on
τὰ ο the
τέκνα τεκνον child
τὰ ο the
τρυφερά τρυφερος of you; your
ἐμπλάτυνον εμπλατυνω the
χηρείαν χηρεια of you; your
ὡς ως.1 as; how
ἀετός αετος eagle
ὅτι οτι since; that
ᾐχμαλωτεύθησαν αιχμαλωτευω capture
ἀπὸ απο from; away
σοῦ σου of you; your
1:16
קָרְחִ֣י qorḥˈî קרח make bald
וָ וְ and
גֹ֔זִּי ḡˈōzzî גזז shear
עַל־ ʕal- עַל upon
בְּנֵ֖י bᵊnˌê בֵּן son
תַּעֲנוּגָ֑יִךְ taʕᵃnûḡˈāyiḵ תַּעֲנוּג comfort
הַרְחִ֤בִי harḥˈivî רחב be wide
קָרְחָתֵךְ֙ qorḥāṯēḵ קָרְחָה baldness
כַּ ka כְּ as
הַ the
נֶּ֔שֶׁר nnˈešer נֶשֶׁר eagle
כִּ֥י kˌî כִּי that
גָל֖וּ ḡālˌû גלה uncover
מִמֵּֽךְ׃ ס mimmˈēḵ . s מִן from
1:16. decalvare et tondere super filios deliciarum tuarum dilata calvitium tuum sicut aquila quoniam captivi ducti sunt ex te
Make thee bald, and be polled for thy delicate children: enlarge thy baldness as the eagle: for they are carried into captivity from thee.
1:16. Become bald and shaved for your delicate sons. Increase your baldness like the eagle. For they have been carried into captivity from you.
1:16. Make thee bald, and poll thee for thy delicate children; enlarge thy baldness as the eagle; for they are gone into captivity from thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. Пророк обращается к Иуде, представляя Иуду под образом матери, скорбящей о детях. Пророк приглашает Иуду к трауру по случаю предстоящего пленения народа. - Расширь из-за них лысину: во время траура евреи остригали и даже выбривали волосы на голове и бороде (Ис XV:2; Иер VII:29; XVI:6); сделать это приглашает пророк и Иуду. - Как у линяющего орла: т. е. подобно орлу, который ежегодно весною теряет перья и покрывается новыми. Вместо выражения сними с себя волосы в слав. читается: "оброснися". Вместо слов расширь лысину в слав. "разшири оброснение".
Adam Clarke: Commentary on the Bible - 1831
1:16: Make thee bald - Cutting off the hair was a sign of great distress, and was practised on the death of near relatives; see Amo 8:10.
The desolation should be so great that Israel should feel it to her utmost extent; and the mourning should be like that of a mother for the death of her most delicate children.
Enlarge thy baldness as the eagle - Referring to the mounting of this bird, when in casting its feathers and breeding new ones, it is very sickly, and its strength wholly exhausted.
They are gone into captivity - This is a prediction of the captivity by Shalmaneser. Samaria, the chief city, is called on to deplore it, as then fast approaching.
Albert Barnes: Notes on the Bible - 1834
1:16: Make thee bald, poll - (literally, shear thee for thy delicate children Some special ways of cutting the hair were forbidden to the Israelites, as being idolatrous customs, such as the rounding the hair in front, cutting it away from the temples , or between the eyes Deu 14:1. All shearing of the hair was not forbidden ; indeed to the Nazarite it was commanded, at the close of his vow. The removal of that chief ornament of the countenance wasa natural expression of grief, which Rev_olts at all personal appearance. It belonged, not to idolatry, but to nature . "Thy delicate children." The change was the more bitter for those tended and brought up delicately. Moses from the first spoke of special miseries which should fall on the tender and very delicate. "Enlarge thy baldness;" outdo in grief what others do; for the cause of thy grief is more than that of others. The point of comparison in the Eagle might either be the actual baldness of the head, or its moulting. If it were the baldness of the head, the word translated eagle Unless nesher be the golden Eagle there is no Hebrew name for it, whereas it is still a bird of Palestine, and smaller eagles are mentioned in the same verse, Lev 11:13; namely, the ossifrage, פרס, and the black eagle, עזניה, so called from its strength, like the valeria, of which Pliny says, "the melanaetos or valeria, least in size, remarkable for strength, blackish in color." x. 3. The same lint of unclean birds contains also the vulture, דיה, Deu 14:13, (as it must be, being a gregarious bird, Isa 34:15) in its different species Deu 14:13 the gier-eagle, (that is, Geyer) (vulture) eagle gypaetos, or vultur percnopterus, (Hasselquist, Forskal, Shaw, Bruce in Savigny p. 77.) partaking of the character of both, (רהם Lev 11:18; Deu 14:17 together with the falcon (דאה Lev 11:14 and hawk, with its subordinate species, (למינהו נץ) Lev 11:18; Deu 14:15.), although mostly used of the Eagle itself, might here comprehend the Vulture . For entire baldness is so marked a feature in the vulture, whereas the "bald-headed Eagle" was probably not a bird of Palestine . On the other hand, David, who lived so long among the rocks of Palestine, and Isaiah seem to have known of effects of moulting upon the Eagle in producing, (although in a less degree than in other birds,) a temporary diminution of strength, which have not in modern times been commonly observed.
For David says, "Thou shalt renew, like the eagle, thy youth, which speaks of fresh strength after temporary weakness" Psa 103:5; and Isaiah, "They that trust in the Lord shall put forth fresh strength; they shall put forth pinion-feathers like eagles" Isa 40:31, comparing the fresh strength which should succeed to that which was gone, to the eagle's recovering its strong pinion-feathers. Bochart however says unhesitatingly , "At the beginning of spring, the rapacious birds are subject to shedding of their feathers which we call moulting." If this be so, the comparison is yet more vivid, For the baldness of the vulture belongs to its matured strength, and could only be an external likeness. The moulting of the eagle involves some degree of weakness, with which he compares Judah's mournful and weak condition amid the loss of their children, gone into captivity .
Thus closes the first general portion of the prophecy. The people had east aside its own Glory, God; now its sons, its pride and its trust, shall go away from it.
Lap.: "The eagle, laying aside its old feathers and taking new, is a symbol of penitence and of the penitents who lay aside their former evil habits, and become other and new men. True, but rare form of penitence!" Gregory the Great thus applies this to the siege of Rome by the Lombards. : "That happened to her which we know to have been foretold of Judea by the prophet, enlarge thy baldness like the eagle. For baldness befalls man in the head only, but the eagle in its whole body; for, when it is very old, its feathers and pinions fall from all its body. She lost her feathers, who lost her people. Her pinions too fell out, with which she was accustomed to fly to the prey; for all her mighty men, through whom she plundered others, perished. But this which we speak of, the breaking to pieces of the city of Rome, we know has been done in all the cities of the world. Some were desolated by pestilence, others devoured by the sword, others racked by famine, others swallowed by earthquakes. Despise we them with our whole heart, at least, when brought to nought; at least with the end of the world, let us end our eagerness after the world. Follow we, wherein we can, the deeds of the good." One whose commentaries Jerome had read, thus applies this verse to the whole human race. "O soul of man! O city, once the mother of saints, which wast formerly in Paradise, and didst enjoy the delights of different trees, and wast adorned most beautifully, now being east down from thy place aloft, and brought down unto Babylon, and come into a place of captivity, and having lost thy glory, make thee bald and take the habit of a penitent; and thou who didst fly aloft like an eagle, mourn thy sons, thy offspring, which from thee is led captive."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: bald: Job 1:20; Isa 15:2, Isa 22:12; Jer 6:26, Jer 7:29, Jer 16:6; Amo 8:10
thy delicate: Deu 28:56, Deu 28:57; Isa 3:16-26; Lam 4:5-8
for: Deu 28:41; Kg2 17:6; Isa 39:6, Isa 39:7
John Gill
1:16 Make thee bald, and poll thee for thy delicate children,.... Which is said, either with respect to Mareshah, or to Adullam, or to the whole land, as Kimchi observes; rather to the latter; and that either to Israel, or to Judah, or both; the prophecy in general being concerning them both, Mic 1:1; making baldness, whether by plucking off the hair, or by shaving it, was used in token of mourning, Job 1:20; and so it is designed to express it here: the inhabitants of the land are called to lamentation and weeping for their children taken from them, whom they dearly loved, and brought up in a delicate manner. The Targum is,
"pluck off thy hair, and cast it upon the children of thy delight;''
and Sanctius observes; that it was a custom with the Gentiles to cut off their hair, and cast it into the graves of their kindred and friends at their interment, to which be thinks the prophet alludes:
enlarge thy baldness as the eagle; when it moults, and cast off all its feathers, as it does in old age, and so renews its youth; to which the allusion seems to be in Ps 103:5; or every year, as birds of prey usually do at the beginning of the spring. The Jewish writers (y) say this happens to it every ten years; when, finding its feathers heavy and unfit for flying, it makes a tour to the sun with all its force it can, to get as near it as possible; and, having heated its plumage excessively, it casts itself into the sea for cooling, and then its feathers fall off, and new ones succeed; and this it does until it is a hundred years old; and to its then state of baldness, while it is moulting, is the allusion here; unless it can be thought any respect is had to that kind of eagle which is called the bald one. In Virginia (z) there are three sorts of eagles; one is the grey eagle, about the size of a kite; another the black eagle, resembling those in England; and a third the bald eagle, so called because the upper part of the neck and head are covered with a sort of white down: but the former sort of baldness seems to be intended, which is at certain stated times, and not what always is, and is only partial; for it denotes such an universal baldness to be made, as to take in all the parts of the body where any hair grows; as expressive of the general devastation that should be made, which would be the cause of this great mourning:
for they are gone into captivity from thee; that is, the delicate children of Israel and Judah, and so were as dead unto them, or worse: this was accomplished in Israel or the ten tribes, partly by Tiglathpileser, and more completely by Shalmaneser, king of Assyria, 4Kings 15:29; and in Judah or the two tribes, when Sennacherib came and took their fenced cities; and doubtless some of the inhabitants and their children were carried captive by him, though not Jerusalem; and therefore cannot be addressed here, as some do interpret the words, unless the prophecy is to be extended to the destruction of Jerusalem by the Babylonians.
(y) Saadiah Gaon apud Kimchi & Ben Melech in Psal. ciii. 5. & lsa. xl. 31. (z) See Harris's Voyages and Travels, vol. 2. p. 229. Lowthorp's Philosoph. Transact. abridged, vol. 3. p. 589.
John Wesley
1:16 Thee - O Judea and Israel, tear off thy hair. Shave what thou canst not tear off. For thy children - For the loss of them, some being slain, others starved, or swept away with pestilence, and the residue carried captive. As the eagle - One species of which is entirely bald.
Robert Jamieson, A. R. Fausset and David Brown
1:16 Make thee bald, &c.--a token of deep mourning (Ezra 9:3; Job 1:20). Mourn, O land, for thy darling children.
poll--shave off thy hair.
enlarge thy baldness--Mourn grievously. The land is compared to a mother weeping for her children.
as the eagle--the bald eagle, or the dark-winged vulture. In the moulting season all eagles are comparatively bald (compare Ps 103:5).