Միքիա / Micah - 5 |

Text:
< PreviousՄիքիա - 5 Micah - 5Next >


jg▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Предстоящее Сиону унижение. 2-6. Рождение Владыки Израиля, Его свойства и значение для величия народа. 7-9. Значение "остатка Иакова" для других народов. 10-15. Преобразование Израиля.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. A prediction of the troubles and distresses of the Jewish nation, ver. 1. II. A promise of the Messiah, and of his kingdom, to support the people of God in the day of these troubles. 1. Of the birth of the Messiah, ver. 2, 3. 2. Of his advancement, ver. 4. 3. Of his protection of his people, and his victory over his and their enemies, ver. 5, 6. 4. Of the great world by it, ver. 7. 5. Of the destruction of the enemies of the church, both those without, that attack it, and those within, that expose it, ver. 8-15.
Adam Clarke: Commentary on the Bible - 1831
This chapter begins, according to the opinion of some commentators, with a prophecy concerning the siege of Jerusalem by Nebuchadnezzar, and the great indignities which Zedekiah should suffer from the Babylonians, Mic 5:1. We have next a most famous prediction concerning the birthplace of the Messiah, "whose goings forth have been from of old, from Everlasting, Mic 5:2. See Mat 2:6. The Jews obstinately persisting in their opposition to the Messiah, God will therefore give them up into the hands of their enemies till the times of the Gentiles be fulfilled: and then all the posterity of Jacob, both Israel and Judah, shall be converted to the faith of our Lord Jesus Christ, and, along with the Gentiles, be brought into the large and peaceful pastures of this Great Shepherd of the sheep, Mic 5:3, Mic 5:4. After this illustrious prophecy, the prophet goes on to foretell the downfall of the Assyrians, by whom are meant the enemies of the Church in general, the type being probably put for the antitype; the miraculous discomfiture of the great Assyrian army in the reign of Sennacherib strongly shadowing forth the glorious and no less miraculous triumphs of Christianity in the latter times, Mic 5:5, Mic 5:6. See Isa 11:16. Some understand this prophecy of Antiochus and the seven famous Maccabees, with their eight royal successors, from Aristobulus to Antigonus; and it is not impossible that these people may be also intended, for we have often had occasion to remark that a prophecy of the Old Testament Scriptures has frequently more than one aspect. The seventh verse was fulfilled by the Jews spreading the knowledge of the true God during their captivity, and so paving the way for the gospel; but will be more signally fulfilled after their conversion and restoration. See Rom 11:12-15. The remaining verses contain a prophecy of the final overthrow of all the enemies of pure and undefiled religion, and of the thorough purification of the Church of God from the corruptions of Antichrist, Mic 5:9-15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mic 5:1, The birth of Christ; Mic 5:4, His kingdom; Mic 5:8, His conquest.
John Gill
INTRODUCTION TO MICAH 5
This chapter begins with a prophecy of the siege of Jerusalem, Mic 5:1; and then follows another concerning the place of the Messiah's birth, Mic 5:2; and of the case of the Jews, either before or after it, Mic 5:3; and of Christ's office as a shepherd, and of his grandeur in the world, Mic 5:4; and of his being a peacemaker, and protector of his people from their enemies, Mic 5:5; and of his people, the great increase of them, and their usefulness, and also of their courage, strength, and prowess, Mic 5:7; likewise that the Lord will remove from them their vain confidence, and all occasion of it, and whatsoever illicit arts and practices were found among them; and all idolatry, and the instruments of it, Mic 5:10; and the chapter is concluded with a threatening of vengeance to the Heathens, Mic 5:15.
5:15:1: Արդ պաշարեսցի դուստրն ցանգով. զի նեղութիւն կարգեաց ՚ի վերայ ձեր. գաւազանաւ հարցեն զծնօտս ազգաց Իսրայէլի։
1 Արդ, դուստրը պիտի ցանկապատուի, քանի որ նեղութիւն բերեց ձեզ վրայ, գաւազանով պիտի հարուածեն Իսրայէլի ազգի ծնօտներին:
5 Հիմա, ո՛վ ամրութեան աղջիկ, քեզ ամրացուր. Մեզ պաշարած են։Գաւազանով պիտի զարնեն Իսրայէլի դատաւորին ծնօտին։
Արդ [49]պաշարեսցի դուստրն ցանգով``, զի նեղութիւն կարգեաց ի վերայ [50]ձեր. գաւազանաւ հարցեն զծնօտս [51]ազգաց Իսրայելի:

5:1: Արդ պաշարեսցի դուստրն ցանգով. զի նեղութիւն կարգեաց ՚ի վերայ ձեր. գաւազանաւ հարցեն զծնօտս ազգաց Իսրայէլի։
1 Արդ, դուստրը պիտի ցանկապատուի, քանի որ նեղութիւն բերեց ձեզ վրայ, գաւազանով պիտի հարուածեն Իսրայէլի ազգի ծնօտներին:
5 Հիմա, ո՛վ ամրութեան աղջիկ, քեզ ամրացուր. Մեզ պաշարած են։Գաւազանով պիտի զարնեն Իսրայէլի դատաւորին ծնօտին։
zohrab-1805▾ eastern-1994▾ western am▾
5:15:1 Теперь ополчись, дщерь полчищ; обложили нас осадою, тростью будут бить по ланите судью Израилева.
5:1 καὶ και and; even σύ συ you Βηθλεεμ βηθλεεμ Bēthleem; Vithleem οἶκος οικος home; household τοῦ ο the Εφραθα εφραθα be τοῦ ο the εἶναι ειμι be ἐν εν in χιλιάσιν χιλιας thousand Ιουδα ιουδα Iouda; Iutha ἐκ εκ from; out of σοῦ σου of you; your μοι μοι me ἐξελεύσεται εξερχομαι come out; go out τοῦ ο the εἶναι ειμι be εἰς εις into; for ἄρχοντα αρχων ruling; ruler ἐν εν in τῷ ο the Ισραηλ ισραηλ.1 Israel καὶ και and; even αἱ ο the ἔξοδοι εξοδος exodus αὐτοῦ αυτος he; him ἀπ᾿ απο from; away ἀρχῆς αρχη origin; beginning ἐξ εκ from; out of ἡμερῶν ημερα day αἰῶνος αιων age; -ever
5:1 עַתָּה֙ ʕattˌā עַתָּה now תִּתְגֹּדְדִ֣י tiṯgōḏᵊḏˈî גדד gather בַת־ vaṯ- בַּת daughter גְּד֔וּד gᵊḏˈûḏ גְּדוּד band מָצֹ֖ור māṣˌôr מָצֹור siege שָׂ֣ם śˈām שׂים put עָלֵ֑ינוּ ʕālˈênû עַל upon בַּ ba בְּ in † הַ the שֵּׁ֨בֶט֙ ššˈēveṭ שֵׁבֶט rod יַכּ֣וּ yakkˈû נכה strike עַֽל־ ʕˈal- עַל upon הַ ha הַ the לְּחִ֔י llᵊḥˈî לְחִי jaw אֵ֖ת ʔˌēṯ אֵת [object marker] שֹׁפֵ֥ט šōfˌēṭ שׁפט judge יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
5:1. nunc vastaberis filia latronis obsidionem posuerunt super nos in virga percutient maxillam iudicis IsrahelNow shalt thou be laid waste, O daughter of the robber: they have laid siege against us, with a rod shall they strike the cheek of the judge of Israel.
1. Now shalt thou gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek.
5:1. Now you will be devastated, you daughter of a robber. They have placed a blockade against us, with a rod they will strike the jaw of the judge of Israel.
5:1. Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek.
Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek:

5:1 Теперь ополчись, дщерь полчищ; обложили нас осадою, тростью будут бить по ланите судью Израилева.
5:1
καὶ και and; even
σύ συ you
Βηθλεεμ βηθλεεμ Bēthleem; Vithleem
οἶκος οικος home; household
τοῦ ο the
Εφραθα εφραθα be
τοῦ ο the
εἶναι ειμι be
ἐν εν in
χιλιάσιν χιλιας thousand
Ιουδα ιουδα Iouda; Iutha
ἐκ εκ from; out of
σοῦ σου of you; your
μοι μοι me
ἐξελεύσεται εξερχομαι come out; go out
τοῦ ο the
εἶναι ειμι be
εἰς εις into; for
ἄρχοντα αρχων ruling; ruler
ἐν εν in
τῷ ο the
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
αἱ ο the
ἔξοδοι εξοδος exodus
αὐτοῦ αυτος he; him
ἀπ᾿ απο from; away
ἀρχῆς αρχη origin; beginning
ἐξ εκ from; out of
ἡμερῶν ημερα day
αἰῶνος αιων age; -ever
5:1
עַתָּה֙ ʕattˌā עַתָּה now
תִּתְגֹּדְדִ֣י tiṯgōḏᵊḏˈî גדד gather
בַת־ vaṯ- בַּת daughter
גְּד֔וּד gᵊḏˈûḏ גְּדוּד band
מָצֹ֖ור māṣˌôr מָצֹור siege
שָׂ֣ם śˈām שׂים put
עָלֵ֑ינוּ ʕālˈênû עַל upon
בַּ ba בְּ in
הַ the
שֵּׁ֨בֶט֙ ššˈēveṭ שֵׁבֶט rod
יַכּ֣וּ yakkˈû נכה strike
עַֽל־ ʕˈal- עַל upon
הַ ha הַ the
לְּחִ֔י llᵊḥˈî לְחִי jaw
אֵ֖ת ʔˌēṯ אֵת [object marker]
שֹׁפֵ֥ט šōfˌēṭ שׁפט judge
יִשְׂרָאֵֽל׃ ס yiśrāʔˈēl . s יִשְׂרָאֵל Israel
5:1. nunc vastaberis filia latronis obsidionem posuerunt super nos in virga percutient maxillam iudicis Israhel
Now shalt thou be laid waste, O daughter of the robber: they have laid siege against us, with a rod shall they strike the cheek of the judge of Israel.
1. Now shalt thou gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek.
5:1. Now you will be devastated, you daughter of a robber. They have placed a blockade against us, with a rod they will strike the jaw of the judge of Israel.
5:1. Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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. В евр. библии ст. 1-й отнесен в конец предшествующей главы, как заключение ст. 9-13. Но лучше рассматривать его, как начало новой речи. Смысл ст. 1-го не ясен и определяется комментаторами различно. Теперь ополчись (thithgoddi) дочь полчищ, в приведенных словах неясно: 1) к кому обращается пророк и 2) в чем сущность приглашения пророка. По смыслу текста греч. - славянского, где вместо дочь полчищ читается дщи Ефремова, пророк обращается в ст. 1-м к Израильскому (десятиколенному) царству. В таком именно смысле понимает обращение пророка св. Кирилл Ал. и многие комментаторы (Юнгеров). Но хотя слово Efraim имеется в Алекс. код., у Кирилла Ал. в некоторых рукописях Гольмса, в большинстве рукописей, в том числе в код. Ватик., а также у блаж. Феодорита и Иеронима, оно отсутствует. Поэтому оно должно считаться позднейшей вставкой какого-либо толкователя. Контексту речи понимание ст. 1-го в отношении к Израильскому царству не отвечает. Нельзя также вместе с некоторыми комментаторами (Аккерман, Чейн и др. ) относить ст. 1: к врагам, осаждающим Иерусалим, напр. вавилонянам, потому что, как видно из ст. 2-го, речь идет об избранном народе. По мнению Гоонакера, вместо bath gedud ("дочь полчищ") нужно читать beth-gader, - название города, имя которого означает "место ограды". Город назван вместо всей страны иудейской, чтобы получилась игра слов. Но проще обращение ст. 1-го относится Иерусалиму. Смысл наименования Иерусалима bath gedud спорен. Выражение русского перевода дочь полчищ может быть понимаем по аналогии с библейскими выражениями: "муж знания" (Притч XXIV:5), "муж слов" (Исх IV:10), "сын смерти" (1: Цар XX:31): дочь полчищ, т. е. царство приготовленное к войне, находящееся в боевой готовности. Пророк, по смыслу русского перевода, приглашает Иерусалим выступить на борьбу с врагами, "ополчиться", желая собственно указать этим на тяжесть предстоящей борьбы. Но этот перевод только предположительный. LXX перевели начало стиха 'Emfracqhsetai hmfragmf; слав. "оградиться ограждением"; так же переводит Гоонакер. В Вульгате рассматриваемое выражение передается; vastaberis filia patronis, "ты будешь опустошена дочь разбойника". Новейшие комментаторы (Новак, Велдьг., Марти) понимают гл. gadad ("ополчись") в значении, - терзать себя, делать нарезы в знак траура и, читая вместо bath-vgedud глаг. форму hithgoded hithgoddi, переводят: "терзай себя в мучительной скорби". Но, как справедливо указывает Гоонакер, такой перевод дает мысль, не соответствующую контексту, так как пророк предсказывает благоприятный исход борьбы. - Обложили нас осадою, в слав. "рать (греч. sunoch, осадные работы, Иер LII:3; Суд II:3) учини на вы"; но во многих греч. рукоп., есть и соответствующее еврейскому чтению 'Ef' hmaz, "на нас". - Тростью будут бить по ланите судью Израилева. Пророк указывает предстоящее народу унижение. Под судьею Израиля разумеют или Седекию, последнего царя иудейского, или Осию, последнего царя израильского, или, правильнее, вообще царя. Так как пророк говорит о судье без ближайших определений, то, предполагают, он имеет ввиду упоминаемого в законе (Втор XVII:9) верховного судью, звание какового, думают, принадлежало царям. Вместо евр. schopheth (судью) или может быть achophthej (судей), LXX, по-видимому, читали schivthej, колена, племена; отсюда в славян.: "жезлом поразят о челюсть племен Исраилевых". Другие греч. переводчики читают согласно с евр. ton krithn, судью.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek. 2 But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. 3 Therefore will he give them up, until the time that she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel. 4 And he shall stand and feed in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide: for now shall he be great unto the ends of the earth. 5 And this man shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men. 6 And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he deliver us from the Assyrian, when he cometh into our land, and when he treadeth within our borders.
Here, as before, we have,
I. The abasement and distress of Zion, v. 1. The Jewish nation, for many years before the captivity, dwindled, and fell into disgrace: Now gather thyself in troops, O daughter of troops! It is either a summons to Zion's enemies, that had troops at their service, to come and do their worst against her (God will suffer them to do it), or a challenge to Zion's friends, that had troops too at command, to come and do their best for her; Let them gather in troops, yet it shall be to no purpose; for, says the prophet, in the name of the inhabitants of Jerusalem, He has laid siege against us; the king of Assyria has, the king of Babylon has, and we know not which way to defend ourselves; so that the enemies shall gain their point, and prevail so far as to smite the judge of Israel--the king, the chief justice, and the other inferior judges--with a rod upon the cheek, in contempt of them and their dignity; having made them prisoners, they shall use them as shamefully as any of the common captives. Complaint had been made of the judges of Israel (ch. iii. 11) that they were corrupt and took bribes, and this disgrace came justly upon them for abusing their power; yet it was a great calamity to Israel to have their judges treated thus ignominiously. Some make this the reason why the troops (that is, the Roman army) shall lay siege to Jerusalem, because the Jews shall smite the judge of Israel upon the cheek, because of the indignities they shall do to the Messiah, the Judge of Israel, whom they smote on the cheek, saying, Prophesy, who smote thee. But the former sense seems more probable, and that it is meant of the besieging of Jerusalem, not by the Romans, but the Chaldeans, and was fulfilled in the indignities done to king Zedekiah and the princes of the house of David.
II. The advancement of Zion's King. Having shown how low the house of David should be brought, and how vilely the shield of that mighty family should be cast away, as though it had not been anointed with oil, to encourage the faith of God's people, who might be tempted now to think that his covenant with David and his house was abrogated (according to the psalmist's complaint, Ps. lxxxix. 38, 39), he adds an illustrious prediction of the Messiah and his kingdom, in whom that covenant should be established, and the honours of that house should be revived, advanced, and perpetuated. Now let us see,
1. How the Messiah is here described. It is he that is to be ruler in Israel, whose goings forth have been from of old, from everlasting, from the days of eternity, as the word is. Here we have, (1.) His existence from eternity, as God: his goings forth, or emanations, as the going forth of the beams from the sun, were, or have been, of old, from everlasting, which (says Dr. Pocock) is so signal a description of Christ's eternal generation, or his going forth as the Son of God, begotten of his Father before all worlds, that this prophecy must belong only to him, and could never be verified of any other. It certainly speaks of a going forth that was now past, when the prophet spoke, and cannot but be read, as we read it, his outgoings have been; and the putting of both these words together, which severally are used to denote eternity, plainly shows that they must here be taken in the strictest sense (the same with Ps. xc. 2, From everlasting to everlasting thou are God), and can be applied to no other than to him who was able to say, Before Abraham was, I am, John viii. 58. Dr. Pocock observes that the going forth is used (Deut. viii. 3) for a word which proceeds out of the mouth, and is therefore very fitly used to signify the eternal generation of him who is called the Word of God, that was in the beginning with God, John i. 1, 2. (2.) His office as Mediator; he was to be ruler in Israel, king of his church; he was to reign over the house of Jacob for ever, Luke i. 32, 33. The Jews object that our Lord Jesus could not be the Messiah, for he was so far from being ruler in Israel that Israel ruled over him, and put him to death, and would not have him to reign over them; but he answered that himself when he said, My kingdom is not of this world, John xviii. 36. And it is a spiritual Israel that he reigns over, the children of promise, all the followers of believing Abraham and praying Jacob. In the hearts of these he reigns by his Spirit and grace, and in the society of these by his word and ordinances. And was not he ruler in Israel whom winds and seas obeyed, to whom legions of devils were forced to submit, and who commanded away diseases from the sick and called the dead out of their graves? None but he whose goings forth were from of old, from everlasting, was fit to be ruler in Israel, to be head of the church, and head over all things to the church.
2. What is here foretold concerning him.
(1.) That Bethlehem should be the place of his nativity, v. 2. This was the scripture which the scribes went upon when with the greatest assurance they told Herod where Christ should be born (Matt. ii. 6), and hence it was universally known among the Jews that Christ should come out of the town of Bethlehem where David was, John vii. 42. Beth-lehem signifies the house of bread, the fittest place for him to be born in who is the bread of life. And, because it was the city of David, by a special providence it was ordered that he should be born there who was to be the Son of David, and his heir and successor for ever. It is called Bethlehem-Ephratah, both names of the same city, as appears Gen. xxxv. 19. It was little among the thousands of Judah, not considerable either for the number of the inhabitants or the figure they made; it had nothing in it worthy to have this honour put upon it; but God in that, as in other instances, chose to exalt those of low degree, Luke i. 52. Christ would give honour to the place of his birth, and not derive honour from it: Though thou be little, yet this shall make thee great, and, as St. Matthew reads it, Thou art not the least among the princes of Judah, but upon this account art really honourable above any of them. A relation to Christ will magnify those that are little in the world.
(2.) That in the fulness of time he should be born of a woman (v. 3): Therefore will he give them up; he will give up his people Israel to distress and trouble, and will defer their salvation, which has been so long promised and expected, until the time, the set time, that she who travails has brought forth, or (as it should be read) that she who shall bring forth shall have brought forth, that the blessed virgin, who was to be the mother of the Messiah, shall have brought him forth at Bethlehem, the place appointed. This Dr. Pocock thinks to be the most genuine sense of the words. Though the out-goings of the Messiah were from everlasting, yet the redemption in Jerusalem, the consolation of Israel, must be waited for (Luke ii. 25-38) until the time that she who should bring forth (so the virgin Mary is called, as Christ is himself called, He that shall come) shall bring forth; and in the mean time he will give them up. Divine salvations must be waited for until the time fixed for the bringing of them forth.
(3.) That the remnant of his brethren shall then return to the children of Israel. The remnant of the Jewish nation shall return to the spirit of the true genuine children of Israel, a people in covenant with God; the hearts of the children shall be turned to the fathers, Mal. iv. 6. Some understand it of all believers, Gentiles as well as Jews; they shall all be incorporated into the commonwealth of Israel; and, as they are all brethren to one another, so he is not ashamed to call them brethren, Heb. ii. 11.
(4.) That he shall be a glorious prince, and his subjects shall be happy under his government (v. 4): He shall stand and feed, that is, he shall both teach and rule, and continue to do so, as a good shepherd, with wisdom, and care, and love. So it was foretold. He shall feed his flock like a shepherd, shall provide green pastures for them, and under-shepherds to lead them into these pastures. He is the good shepherd that goes before the sheep, and presides among them. He shall do this, not as an ordinary man, but in the strength of the Lord, as one clothed with a divine power to go through his work, and break through the difficulties in his way, so as not to fail, or be discouraged; he shall do it in the majesty of the name of the Lord his God, so as plainly to evidence that God's name was in him (Exod. xxiii. 21) the majesty of his name, for he taught as one having authority and not as the scribes. The prophets prefaced their messages with, Thus saith the Lord; but Christ spoke, not as a servant, but as a Son--Verily, verily, I say unto you. This was feeding in the majesty of the name of the Lord his God. All power was given him in heaven and in earth, a power over all flesh, by virtue of which he still rules in the majesty of the name of the Lord his God, a name above every name. Christ's government shall be, [1.] Very happy for his subjects, for they shall abide; they shall be safe and easy, and continue so for ever. Because he lives, they shall live also. They shall lie down in the green pastures to which he shall lead them, shall abide in God's tabernacle for ever, Ps. lxi. 4. His church shall abide, and he in it, and with it, always, even to the end of the world. [2.] It shall be very glorious to himself: Now shall he be great to the ends of the earth. Now that he stands and feeds his flock, now shall he be great. For Christ reckons it his greatness to do good. Now he shall be great to the ends of the earth, for the uttermost parts of the earth shall be given him for his possession, and the ends of the world shall see his salvation.
(5) That he shall secure the peace and welfare of his church and people against all the attempts of his and their enemies (v. 5, 6): This man, as king and ruler, shall be the peace when the Assyrians shall come into our land. This refers to the deliverance of Hezekiah and his kingdom from the power of Sennacherib, who invaded them, in the type; but, under the shadow of that, it is a promise of the safety of the gospel-church and of all believers from the designs and attempts of the powers of darkness, Satan and all his instruments, the dragon and his angels, that seek to devour the church of the first-born and all that belong to it. Observe, [1.] The peril and danger which Christ's subjects are supposed to be in. The Assyrian, a potent enemy, comes into their land (v. 5, 6), treads within their borders, nay, prevails so far as to tread in their palaces; it was a time of treading down and of perplexity when Sennacherib made a descent upon Judah, took all the defenced cities, and laid siege to Jerusalem, Isa. xxxvi. 1; xxxvii. 3. This represented the gates of hell fighting against the kingdom of Christ, encompassing the camp of the saints and of the holy city, and threatening to bear down all before them. When the terrors of the law set themselves in array against a convinced soul, when the temptations of Satan assault the people of God, and the troubles of the world threaten to rob them of all their comforts, then the Assyrian comes into their land and treads in their palaces. Without are fightings, within are fears. [2.] The protection and defence which his subjects are then sure to be under. First, Christ will himself be their peace. When the Assyrian comes with such a force into a land, can there be any other peace than a tame submission and an unresisted desolation? Yes, even then the church's King will be the conservator of the church's peace, will be for a hiding-place, Isa. xxxii. 1, 2. Christ is our peace as a priest, making atonement for sin, and reconciling us to God; and he is our peace as a king, conquering our enemies and commanding down disquieting fears and passions; he creates the fruit of the lips, peace. Even when the Assyrian comes into the land, when we are in the greatest distress and danger and have received a sentence of death within ourselves, yet this man may be the peace. In me, says Christ, you shall have peace, when in the world you have tribulation; at such a time our souls may dwell at ease in him. Secondly, He will find out proper instruments to be employed for their protection and deliverance, and the defeat of their enemies: Then shall we raise against him seven shepherds and eight principal men, that is, a competent number of persons, proper to oppose the enemy, and make head against him, and protect the church of God in peace, men that shall have the care and tenderness of shepherds and the courage and authority of principal men, or princes of men. Seven and eight are a certain number for an uncertain. Note, When God has work to do he will not want fitting instruments to do it with; and when he pleases he can do it by a few; he needs not raise thousands, but seven or eight principal men may serve the turn if God be with them. Magistrates and ministers are shepherds and principal men, raised in defence of religion's righteous cause against the powers of sin and Satan in the world. Thirdly, The opposition given to the church shall be got over, and the opposers brought down. This is represented by the laying of Assyria and Chaldea waste, which two nations were the most formidable enemies to the Israel of God of any, and the destruction of them signified the making of Christ's enemies his footstool: They shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof; they shall make inroads upon the land, and put to the sword all that they find in arms. Note, Those that threaten ruin to the church of God hasten ruin to themselves; and their destruction is the church's salvation: Thus shall he deliver us from the Assyrian. When Satan fell as lightning from heaven before the preaching of the gospel, and Christ's enemies, that would not have him to reign over them, were slain before him, then this was fulfilled.
Adam Clarke: Commentary on the Bible - 1831
5:1: O daughter of troops - The Chaldeans, whose armies were composed of troops from various nations.
He (Nebuchadnezzar) hath laid siege against us; (Jerusalem ); they shall smite the judge of Israel (Zedekiah) with a rod upon the cheek - They shall offer him the greatest indignity. They slew his sons before his face; and then put out his eyes, loaded him with chains, and carried him captive to Babylon.
Albert Barnes: Notes on the Bible - 1834
5:1: Now gather thyself in troops, O daughter of troops - The "daughter of troops" is still the same who was before addressed, Judah. The word is almost always . used of "bands of men employed in irregular, marauding, in-roads." Judah is entitled "daughter of troops," on account of her violence, the robbery and bloodshed within her (Mic 2:8; Mic 3:2; etc. Hos 5:10), as Jeremiah says, "Is this house which is called by My Name become a den of robbers in your eyes?" (Jer 7:11, compare Mat 21:13). She then who had spoiled Isa 33:1 should now be spoiled; she who had formed herself in bands to lay waste, shall now be gathered thick together, in small bands, unable to resist in the open field; yet in vain should she so gather herself; for the enemy was upon her, in her last retreat.
This description has obviously no fulfillment, except in the infliction by the Romans. For there was no event, before the invasion by Sennacherib and accordingly in the prophet's own time, in which there is any seeming fulfillment of it. But then, the second deliverance must be that by the Maccabees; and this siege, which lies, in order of time, beyond it, must be a siege by the Romans. With this it agrees, that whereas, in the two former visitations, God promised, in the first, deliverance, in the second, victory, here the prophet dwells on the Person of the Redeemer, and foretells that the strength of the Church should not lie in any human means Mic 5:8-15. Here too Israel had no king, but a judge only. Then the "gathering in robber-bands" strikingly describes their internal state in the siege of Jerusalem; and although this was subsequent to and consequent upon the rejection of our Lord, yet there is no reason why the end should be separated from the beginning since the capture by Titus was but the sequel of the capture by Pompey, the result of that same temper, in which they crucified Jesus, because He would not be their earthly king. It was the close of the organic existence of the former people; after which the remnant from among them with the Gentiles, not Israel after the flesh, were the true people of God.
He hath laid siege against us - The prophet, being born of them, and for the great love he bore them, counts himself among them, as Paul mourns over his brethren after the flesh. "They shall smite the judge of Israel with a rod upon the cheek." So Paul said to him who had made himself high priest, "God shall smite thee, thou whited wall; for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law" Act 23:3. It is no longer "the king" (for they had said, "We have no King but Caesar Joh 19:15) but the "judge of Israel," they who against Christ and His Apostles gave wrong judgment. As they had smitten contrary to the law, so were the chief men smitten by Titus, when the city was taken. As they had done it, was done unto them. To be smitten on the thee, betokens shame; to smite with the red, betokens destruction. Now both shall meet in one; as, in the Great Day, the wicked "shall awake to shame and everlasting contempt, and shall perish foRev_er" Dan 12:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:1: gather: Deu 28:49; Kg2 24:2; Isa 8:9, Isa 10:6; Jer 4:7, Jer 25:9; Joe 3:9; Hab 1:6; Hab 3:16
he hath: Deu 28:51-57; Kg2 25:1-3; Eze 21:21, Eze 21:22, Eze 24:2; Luk 19:43, Luk 19:44
they: Job 16:10; Lam 3:30; Mat 5:39, Mat 26:67, Mat 27:30; Joh 18:22, Joh 19:3; Act 23:2; Co2 11:20
judge: Sa1 8:5, Sa1 8:6; Isa 33:22; Amo 2:3
Carl Friedrich Keil and Franz Delitzsch
5:1
(Heb. Bib. 4:14). "Now wilt thou gather in troops, thou daughter of troops; they lay siege against us; with the staff they smite the judge of Israel upon the cheek." With ‛attâh (now) the prophet's address turns once more to the object introduced with ‛attâh in Mic 4:9. For we may see clearly enough from the omission of the cop. Vav, which could not be left out if it were intended to link on Mic 5:1 to Mic 4:11-13, that this ‛attâh points back to Mic 4:9, and is not attached to the ve‛attâh in Mic 4:11, for the purpose of introducing a fresh occurrence to follow the event mentioned in Mic 4:11-13. "The prophecy in Mic 4:11-13 explains the ground of that in Mic 4:9, Mic 4:10, and the one in Mic 5:1 sounds like a conclusion drawn from this explanation. The explanation in Mic 4:11-13 is enclosed on both sides by that which it explains. By returning in Mic 5:1 to the thoughts expressed in Mic 4:9, the prophet rounds off the strophe in 4:9-5:1" (Caspari). The words are addressed to the daughter Zion, who alone is addressed with every ‛attâh, and generally throughout the entire section. Bath-gegūd, daughter of the troop, might mean: thou nation accustomed or trained to form troops, thou warlike Zion. But this does not apply to what follows, in which a siege alone is mentioned. This turn is given to the expression, rather "for the purpose of suggesting the thought of a crowd of people pressing anxiously together, as distinguished from gedūd, an invading troop." The verb hithgōdēd does not mean here to scratch one's self or make incisions (Deut 14:1, etc.), but, as in Jer 5:7, to press or crowd together; and the thought is this: Now crowd together with fear in a troop, for he (sc., the enemy) sets, or prepares, a siege against us. In עלינוּ the prophet includes himself in the nation as being a member of it. He finds himself in spirit along with the people besieged Zion. The siege leads to conquest; for it is only in consequence of this that the judge of Israel can be smitten with the rod upon the cheek, i.e., be shamefully ill treated (compare 3Kings 22:24; Ps 3:8; Job 16:10). The judge of Israel, whether the king or the Israelitish judges comprehended in one, cannot be thought of as outside the city at the time when the city is besieged. Of all the different effects of the siege of the city the prophet singles out only this one, viz., the ill-treatment of the judge, because "nothing shows more clearly how much misery and shame Israel will have to endure for its present sins" (Caspari). "The judge of Israel" is the person holding the highest office in Israel. This might be the king, as in Amos 2:3 (cf. 1Kings 8:5-6, 1Kings 8:20), since the Israelitish king was the supreme judge in Israel, or the true possessor of the judicial authority and dignity. But the expression is hardly to be restricted to the king, still less is it meant in distinction from the king, as pointing back to the time when Israel had no king, and was only governed by judges; but the judge stands for the king here, on the one hand with reference to the threat in Mic 3:1, Mic 3:9, Mic 3:11, where the heads and princes of Israel are described as unjust and ungodly judges, and on the other hand as an antithesis to mōshēl in Mic 5:2. As the Messiah is not called king there, but mōshēl, ruler, as the possessor of supreme authority; so here the possessor of judicial authority is called shōphēt, to indicate the reproach which would fall upon the king and the leaders of the nation on account of their unrighteousness. The threat in this verse does not refer, however, to the Roman invasion. Such an idea can only be connected with the assumption already refuted, that Mic 4:11-13 point to the times of the Maccabees, and no valid argument can be adduced to support it. In the verse before us the prophet reverts to the oppression predicted in Mic 4:9 and Mic 4:10, so that the remarks already made in Mic 4:10 apply to the fulfilment of what is predicted here. The principal fulfilment occurred in the Chaldaean period; but the fulfilment was repeated in every succeeding siege of Jerusalem until the destruction of the city by the Romans. For, according to Mic 5:3, Israel will be given up to the power of the empire of the world until the coming of the Messiah; that is to say, not merely till His birth or public appearance, but till the nation shall accept the Messiah, who has appeared as its own Redeemer.
Geneva 1599
5:1 Now gather thyself in troops, O daughter (a) of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek.
(a) He forewarns them of the dangers that will come before they enjoy these comforts, showing that inasmuch as Jerusalem was accustomed with her garrisons to trouble others, the Lord would now cause other garrisons to vex her, and that her rulers would be hit on the face most contemptuously.
John Gill
5:1 Now gather thyself in troops, O daughter of troops,.... Not Jerusalem, full of people, called to draw out their forces, and fall upon the enemy besieging them, whether Chaldeans or Romans; but rather the Babylonians, whose armies were large, and their troops numerous; who are called upon by the people of God, encouraged by the foregoing prophecies, as well as by what follows, to come forth with all their forces, and muster up all their armies, and exert all the power and strength they had, thus suiting them; being assured, by the above promises, that in the issue they should prevail over all their enemies: unless the Romans should be intended, to whom this character of "daughter of troops" well agrees, of whose legions all have heard; and since the Babylonish attempt on Jerusalem, and the carrying the Jews captive into Babylon, are before predicted, with their deliverance from it, and what they should do in the times of the Maccabees; a prophecy of the Romans, or a representation of them, a gathering their troops and legions together to besiege Jerusalem, very naturally comes in here;
he hath laid siege against us; either Nebuchadnezzar, and the Chaldean army; or Vespasian with the Romans: this, according to the prophetic style, is spoken of as if actually done, because of the certainty of it;
they shall smite the judge of Israel with a rod upon the cheek; that is, either they, the besiegers, the king of Babylon and his army, when they shall have taken Jerusalem, besieged by them, shall use Zedekiah the king of Judah, and judge of Israel, and his princes and nobles, very ill, signified by this phrase; yea, in a very cruel and barbarous manner; first slaying his sons and his princes before his eyes, then putting his eyes out, binding him in chains, and carrying him to Babylon, and there laying him in a prison, Jer 52:10; or else they, the besieged, would use the Messiah, the King, Judge, and Ruler in Israel, in such a spiteful and scandalous manner; and so the Messiah was to be used by them, who according to prophecy gave his cheek to them that plucked off the hair, and hid not his face from shame and spitting; and so Jesus, the true Messiah, was smitten, both with rods, and with the palms of men's hands, and buffeted and spit upon, Is 50:6; and this is mentioned as a reason why Jerusalem would be encompassed with the Roman armies, and besieged by their troops and legions, and become desolate, even for their rejection and ill usage of the Messiah. Aben Ezra says, it is right in my eyes that the judge of Israel is the Messiah, or Zerubbabel; not the latter, who never was so used, but the former.
John Wesley
5:1 Now gather thyself - Since this must be done, do it quickly. O daughter of troops - Nineveh or Babylon. He - Sennacherib, or Nebuchadnezzar. They - The proud, oppressive enemy. The judge - The king. Of Israel - Not the ten tribes, though they are actually called by this name, but the two tribes that adhered to David's family. A rod - This is a proverbial speech, expressing the most contemptuous usage.
Robert Jamieson, A. R. Fausset and David Brown
5:1 THE CALAMITIES WHICH PRECEDE MESSIAH'S ADVENT. HIS KINGDOM, CONQUEST OF JACOB'S FOES, AND BLESSING UPON HIS PEOPLE. (Mic 5:1-15)
gather thyself in troops--that is, thou shalt do so, to resist the enemy. Lest the faithful should fall into carnal security because of the previous promises, he reminds them of the calamities which are to precede the prosperity.
daughter of troops--Jerusalem is so called on account of her numerous troops.
he hath laid siege--the enemy hath.
they shall smite the judge of Israel with a rod upon the cheek--the greatest of insults to an Oriental. Zedekiah, the judge (or king, Amos 2:3) of Israel, was loaded with insults by the Chaldeans; so also the other princes and judges (Lam 3:30). HENGSTENBERG thinks the expression, "the judge," marks a time when no king of the house of David reigned. The smiting on the cheek of other judges of Israel was a type of the same indignity offered to Him who nevertheless is the Judge, not only of Israel, but also of the world, and who is "from everlasting" (Mic 5:2; Is 50:6; Mt 26:67; Mt 27:30).
5:25:2: Եւ դո՛ւ Բեդղահէմ տուն Եփրաթայ սակաւաւոր՝ իցե՛ս լինել ՚ի հազարաւո՛րս Յուդայ. ՚ի քէ՛ն ելցէ ինձ լինել իշխան Իսրայէլի. եւ ելք նորա իսկզբանէ աւուրց աշխարհի[10584]։ [10584] Օրինակ մի. ՚Ի քէն ելցէ ինձ իշխան Իսրայէլի։
2 «Եւ դու, Բեթղեհէ՛մ, Եփրաթայի սակաւամա՛րդ տուն, կը լինես Յուդայի երկրի հազարաւորների մէջ, քեզնից պիտի ելնի ինձ համար Իսրայէլի մի իշխան, եւ նրա ծագումը աշխարհի սկզբի օրերից է»:
2 Եւ դո՛ւն, ո՛վ Բեթլեհէմ Եփրաթա, Թէեւ Յուդայի հազարաւորներուն մէջ պզտիկ ես, Բայց քեզմէ պիտի ելլէ Ան, որ Իսրայէլի վրայ իշխան պիտի ըլլայ։Ու անոր ելքը հինէն, յաւիտենական օրերէն է։
Եւ դու, Բեթղեհէմ [52]տուն Եփրաթայ``, սակաւաւոր իցես լինել ի հազարաւորս Յուդայ, ի քէն ելցէ ինձ լինել իշխան Իսրայելի, եւ ելք նորա [53]ի սկզբանէ աւուրց աշխարհի:

5:2: Եւ դո՛ւ Բեդղահէմ տուն Եփրաթայ սակաւաւոր՝ իցե՛ս լինել ՚ի հազարաւո՛րս Յուդայ. ՚ի քէ՛ն ելցէ ինձ լինել իշխան Իսրայէլի. եւ ելք նորա իսկզբանէ աւուրց աշխարհի[10584]։
[10584] Օրինակ մի. ՚Ի քէն ելցէ ինձ իշխան Իսրայէլի։
2 «Եւ դու, Բեթղեհէ՛մ, Եփրաթայի սակաւամա՛րդ տուն, կը լինես Յուդայի երկրի հազարաւորների մէջ, քեզնից պիտի ելնի ինձ համար Իսրայէլի մի իշխան, եւ նրա ծագումը աշխարհի սկզբի օրերից է»:
2 Եւ դո՛ւն, ո՛վ Բեթլեհէմ Եփրաթա, Թէեւ Յուդայի հազարաւորներուն մէջ պզտիկ ես, Բայց քեզմէ պիտի ելլէ Ան, որ Իսրայէլի վրայ իշխան պիտի ըլլայ։Ու անոր ելքը հինէն, յաւիտենական օրերէն է։
zohrab-1805▾ eastern-1994▾ western am▾
5:25:2 И ты, Вифлеем-Ефрафа, мал ли ты между тысячами Иудиными? из тебя произойдет Мне Тот, Который должен быть Владыкою в Израиле и Которого происхождение из начала, от дней вечных.
5:2 διὰ δια through; because of τοῦτο ουτος this; he δώσει διδωμι give; deposit αὐτοὺς αυτος he; him ἕως εως till; until καιροῦ καιρος season; opportunity τικτούσης τικτω give birth; produce τέξεται τικτω give birth; produce καὶ και and; even οἱ ο the ἐπίλοιποι επιλοιπος remaining time τῶν ο the ἀδελφῶν αδελφος brother αὐτῶν αυτος he; him ἐπιστρέψουσιν επιστρεφω turn around; return ἐπὶ επι in; on τοὺς ο the υἱοὺς υιος son Ισραηλ ισραηλ.1 Israel
5:2 וְ wᵊ וְ and אַתָּ֞ה ʔattˈā אַתָּה you בֵּֽית־לֶ֣חֶם bˈêṯ-lˈeḥem בֵּית לֶחֶם Bethlehem אֶפְרָ֗תָה ʔefrˈāṯā אֶפְרָתָה Ephrathah צָעִיר֙ ṣāʕîr צָעִיר little לִֽ lˈi לְ to הְיֹות֙ hᵊyôṯ היה be בְּ bᵊ בְּ in אַלְפֵ֣י ʔalᵊfˈê אֶלֶף group of thousand יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah מִמְּךָ֙ mimmᵊḵˌā מִן from לִ֣י lˈî לְ to יֵצֵ֔א yēṣˈē יצא go out לִֽ lˈi לְ to הְיֹ֥ות hᵊyˌôṯ היה be מֹושֵׁ֖ל môšˌēl משׁל rule בְּ bᵊ בְּ in יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and מֹוצָאֹתָ֥יו môṣāʔōṯˌāʸw מֹוצָאָה origin מִ mi מִן from קֶּ֖דֶם qqˌeḏem קֶדֶם front מִ mi מִן from ימֵ֥י ymˌê יֹום day עֹולָֽם׃ ʕôlˈām עֹולָם eternity
5:2. et tu Bethleem Ephrata parvulus es in milibus Iuda ex te mihi egredietur qui sit dominator in Israhel et egressus eius ab initio a diebus aeternitatisAnd thou Bethlehem Ephrata, art a little one among the thousands of Juda, out of thee shall he come forth unto me that is to be the ruler in Israel: and his going forth is from the beginning, from the days of eternity.
2. But thou, Beth-lehem Ephrathah, which art little to be among the thousands of Judah, out of thee shall one come forth unto me that is to be ruler in Israel; whose goings forth are from of old, from everlasting.
5:2. And you, Bethlehem Ephrata, are a little one among the thousands of Judah. From you will go forth he who shall be the ruler in Israel, and his landing place has been set from the beginning, from the days of eternity.
5:2. But thou, Bethlehem Ephratah, [though] thou be little among the thousands of Judah, [yet] out of thee shall he come forth unto me [that is] to be ruler in Israel; whose goings forth [have been] from of old, from everlasting.
But thou, Beth- lehem Ephratah, [though] thou be little among the thousands of Judah, [yet] out of thee shall he come forth unto me [that is] to be ruler in Israel; whose goings forth [have been] from of old, from everlasting:

5:2 И ты, Вифлеем-Ефрафа, мал ли ты между тысячами Иудиными? из тебя произойдет Мне Тот, Который должен быть Владыкою в Израиле и Которого происхождение из начала, от дней вечных.
5:2
διὰ δια through; because of
τοῦτο ουτος this; he
δώσει διδωμι give; deposit
αὐτοὺς αυτος he; him
ἕως εως till; until
καιροῦ καιρος season; opportunity
τικτούσης τικτω give birth; produce
τέξεται τικτω give birth; produce
καὶ και and; even
οἱ ο the
ἐπίλοιποι επιλοιπος remaining time
τῶν ο the
ἀδελφῶν αδελφος brother
αὐτῶν αυτος he; him
ἐπιστρέψουσιν επιστρεφω turn around; return
ἐπὶ επι in; on
τοὺς ο the
υἱοὺς υιος son
Ισραηλ ισραηλ.1 Israel
5:2
וְ wᵊ וְ and
אַתָּ֞ה ʔattˈā אַתָּה you
בֵּֽית־לֶ֣חֶם bˈêṯ-lˈeḥem בֵּית לֶחֶם Bethlehem
אֶפְרָ֗תָה ʔefrˈāṯā אֶפְרָתָה Ephrathah
צָעִיר֙ ṣāʕîr צָעִיר little
לִֽ lˈi לְ to
הְיֹות֙ hᵊyôṯ היה be
בְּ bᵊ בְּ in
אַלְפֵ֣י ʔalᵊfˈê אֶלֶף group of thousand
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
מִמְּךָ֙ mimmᵊḵˌā מִן from
לִ֣י lˈî לְ to
יֵצֵ֔א yēṣˈē יצא go out
לִֽ lˈi לְ to
הְיֹ֥ות hᵊyˌôṯ היה be
מֹושֵׁ֖ל môšˌēl משׁל rule
בְּ bᵊ בְּ in
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
מֹוצָאֹתָ֥יו môṣāʔōṯˌāʸw מֹוצָאָה origin
מִ mi מִן from
קֶּ֖דֶם qqˌeḏem קֶדֶם front
מִ mi מִן from
ימֵ֥י ymˌê יֹום day
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
5:2. et tu Bethleem Ephrata parvulus es in milibus Iuda ex te mihi egredietur qui sit dominator in Israhel et egressus eius ab initio a diebus aeternitatis
And thou Bethlehem Ephrata, art a little one among the thousands of Juda, out of thee shall he come forth unto me that is to be the ruler in Israel: and his going forth is from the beginning, from the days of eternity.
5:2. And you, Bethlehem Ephrata, are a little one among the thousands of Judah. From you will go forth he who shall be the ruler in Israel, and his landing place has been set from the beginning, from the days of eternity.
5:2. But thou, Bethlehem Ephratah, [though] thou be little among the thousands of Judah, [yet] out of thee shall he come forth unto me [that is] to be ruler in Israel; whose goings forth [have been] from of old, from everlasting.
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
2. От общих и недостаточно определенных предсказаний славного будущего пророк в ст. 2: обращается к виновнику этого будущего и возвещает явление Владыки-Израиля. - И ты Вифлеем-Ефрафа. Пророк говорит о Вифлееме Иудейском (Мф II:1-6), откуда происходил Давид и его дом. Название Вифлеема (bethlehem, дом хлеба) указывает на плодородие местности, на которой расположен Вифлеем. Другое и, притом, более древнее наименование города Ефрафа (ср. Быт XXXV:19; XLVIII:7; Нав XV:59) также означает плодородный. Вместе с тем Ефрафа есть имя родоначальника жителей Вифлеема, которые назывались Ефрафяне (Руфь I:2; 1: Цар XVII:12). У LXX евр. beth-lehem Ephratha передается Bhqleem oikoV тоu 'Efraqa. Отсюда заключают, что первоначально в евр. тексте только и стояло - beth-ethratha, и что имя Вифлеема вставлено позднее для более точного определения Бет-Ефрафы (Марти, Новак, Велльг. ). При этом Оорт и Штаде полагают даже, что эта вставка ошибочна и что пророк говорит о Ефрафе, находившейся в колене Вениаминовом недалеко от Цевиля, предсказывая возникновение из этой Ефрафы новой династии, т. е. низложение династии Давида. Но если бы даже имя Вифлеема было позднейшей глоссой, против чего говорит присутствие имени во всех текстах, то все же тождество Ефрафы и Вифлеема несомненно и признается всеми. - Мал ли ты между тысячами Иудиными: евр. народ был разделен Моисеем на полусотни, сотни и тысячи (Исх 18), каковое деление сохранилось и в последующее время (Суд VI:15; 1: Цар Х:19; 1: Пар ХХVII:1); город Вифлеем, по смыслу слов пророка, был настолько мал, что он не составлял из своих жителей отдельной тысячи и входил в тысячу, составлявшуюся из нескольких городов. Пророк указывает на ничтожество Вифлеема в сравнении с предстоящим городу славным будущим. - Из тебя произойдет (jeze) Мне Тот, Который должен быть Владыкою в Израиле. В слав. тексте в приведенном предложении добавлено слово Старейшина ("из тебе бо мне изыдет Старейшина"), которому соответствует hgoumenoV в код. Алекс., в Москов. изд. LXX-ти; во в Ватик. код., у Кирил. Ал., блаж. Иеронима, блаж. Феодорита и у блаж. Феофилакта этого слова нет, почему оно может считаться пояснительной глоссой. Гл. jeze, произойдет, имеет смысл общий; но часто он употребляется о происхождении в смысле рождения. Как видно из параллельного выражения ст. 3-го доколе не родит имеющая родить, в ст. 2-м пророк говорит о рождении в Вифлееме будущего Владыки Израиля. - Произойдет Мне, т. е. Богу, для славы Божией, для исполнения божественных планов. - Которого происхождение (mazaothaj) из начала (mikkedem), от дней вечных. Новейшие комментаторы понимают слова пророка, как указание на то, что будущий владыка произойдет из дома Давидова, начало которого относится к глубочайшей древности (Urzeit, Vorzeit), "к дням века". Так как в VIII-м веке, когда пророчествовал Михей начало династии Давида не могло представляться столь древним, то комментаторы отвергают принадлежность всего изречения Михею, относя его к послепленному времени, когда эпоха Давида, отделенная пленом, могла, представляться как бы отдаленной целыми веками (Новак, Марти). Гоонакер, находя выражение неестественным и в устах послепленного пророка, полагает, что Михей представляет время Давида древним не со своей точки зрения, а с точки зрения будущей эпохи самого Владыки Израилева. Другие авторы (Кейль, Орелли) слова пророка о древнем происхождении Владыки Израиля понимают в том смысле, что уже в начальной истории этот Владыка являлся в виде Ангела Иеговы и что вся история Израиля была откровением (у LXX exodoi, исходы, выходы), состояла из ряда явлений силы будущего Владыки. Церковные учители, однако, объясняют рассматриваемые слова пророка, как указание на свойство природы будущего царя, на предвечное рождение Владыки Израилева. "Это, - замечает, напр. блаж. Феодорит, - совершенно сходно с сказанным в начале Евангелием: в начале бе Слово и Слово бе к Богу. Сей бе искони к Богу (Ин I:1-2). Сходно это и с тем, что изрек Бог устами блаженного Давида: "из чрева прежде денницы родих Тя" (Пс СIX:3). "Происхождение Его, - говорит блаж. Иероним, - совершилось не в то только время, когда Он стал видим во плоти, но от начала вечности или от начала века". Как видно из Мф II:4-6, древние иудеи понимали рассматриваемый стих как пророчество о рождении Мессии в Вифлееме. То же понимание выражается в Таргуме на кн. Михея, в Талмуде (Berod. 68), в Мидрате на кн. Плач и у еврейских толкователей Ярки, Кимхи и др. (Юнгеров, 195). Но во время блаж. Феодорита иудеи изъясняли Мих V:2: в отношении к Зоровавелю, и блаж. Феодорит опровергал это изъяснение, выставляя против него то, что Зоровавель родился после пленения и в Вавилоне, а Владыка, о котором говорит пророк, имеет происхождение от начала вечности. Что касается Церкви, то она, согласно изъяснению св. Матфея, всегда видела в словах Михея мессианское пророчество (Иустин, блаж. Феодорит, Иероним, Ефрем Сирин) и на пятом вселенском соборе осудила мнение Феодора Moпсуестского, толковавшего рассматриваемый стих в отношении к Зоровавелю. Должно заметить, что еванг. Матфей приводит слова пророка Михея с отступлением от буквы их, но удерживая их смысл.
Adam Clarke: Commentary on the Bible - 1831
5:2: But thou, Beth-lehem Ephratah - I have considered this subject in great detail in the notes on Mat 2:6, to which the reader will be pleased to refer. This verse should begin this chapter; the first verse belongs to the preceding chapter.
Bethlehem Ephratah, to distinguish it from another Beth-lehem, which was in the tribe of Zebulun, Jos 19:15.
Thousands of Judah - The tribes were divided into small portions called thousands; as in our country certain divisions of counties are called hundreds.
Whose goings forth have been from of old - In every age, from the foundation of the world, there has been some manifestation of the Messiah. He was the hope, as he was the salvation, of the world, from the promise to Adam in paradise, to his manifestation in the flesh four thousand years after.
From everlasting - מימי עולם miyemey olam, "From the days of all time;" from time as it came out of eternity. That is, there was no time in which he has not been going forth-coming in various ways to save men. And he that came forth the moment that time had its birth, was before that time in which he began to come forth to save the souls that he had created. He was before all things. As he is the Creator of all things, so he is the Eternal, and no part of what was created. All being but God has been created. Whatever has not been created is God. But Jesus is the Creator of all things; therefore he is God; for he cannot be a part of his own work.
Albert Barnes: Notes on the Bible - 1834
5:2: But - (And) thou, Bethlehem Ephratah With us, the chequered events of time stand in strong contrast, painful or gladdening. Good seems to efface evil, or evil blots out the memory of the good. God orders all in the continuous course of His Wisdom. All lies in perfect harmony in the Divine Mind. Each event is the sequel of what went before. So here the prophet joins on, what to us stands in such contrast, with that simple, And. Yet he describes the two conditions bearing on one another. He had just spoken of the "judge of Israel" smitten on the cheek, and, before Mic 4:9, that Israel had neither king nor "counsellor;" he now speaks of the Ruler in Israel, the Everlasting. He had said, how Judah was to become mere bands of men; he now says, how the "little Bethlehem" was to be exalted. He had said before, that the rule of old was to come to "the tower of the flock, the daughter of Jerusalem;" now, retaining the word, he speaks of the Ruler, in whom it was to be established.
Before he had addressed "the tower of the flock;" now, Bethlehem. But he has greater things to say now, so he pauses , And thou! People have admired the brief appeal of the murdered Caesar, "Thou too, Brutus." The like energetic conciseness lies in the words, "And thou! Bethlehem Ephratah." The name Ephratah is not seemingly added, in order to distinguish Bethlehem from the Bethlehem of Zabulon, since that is only named once Jos 19:15, and Bethlehem here is marked to be "the Bethlehem Judah" , by the addition, "too little to be among the thousands of Judah." He joins apparently the usual name, "Bethlehem," with the old Patriarchal, and perhaps poetic Psa 132:6 name "Ephratah," either in reference and contrast to that former birth of sorrow near Ephratah Gen 35:19; Gen 48:7, or, (as is Micah's custom) regarding the meaning of both names.
Both its names were derived from "fruitfulness;" "House of Bread" and "fruitfulness;" and, despite of centuries of Mohammedan oppression, it is fertile still. .
It had been rich in the fruitfulness of this world; rich, thrice rich, should it be in spiritual fruitfulness. : "Truly is Bethlehem, 'house of bread,' where was born "the Bread of life, which came down from heaven" Joh 6:48, Joh 6:51. : "who with inward sweetness refreshes the minds of the elect," "Angel's Bread" Psa 78:25, and "Ephratah, fruitfulness, whose fruitfulness is God," the Seed-corn, stored wherein, died and brought forth much fruit, all which ever was brought forth to God in the whole world.
Though thou be little among the thousands of Judah - Literally, "small to be," that is, "too small to be among" etc. Each tribe was divided into its thousands, probably of fighting men, each thousand having its own separate head Num 1:16; Num 10:4. But the thousand continued to be a division of the tribe, after Israel was settled in Canaan Jos 22:21, Jos 22:30; Sa1 10:19; Sa1 23:23. The "thousand" of Gideon was the meanest in Manasseh. Jdg 6:15. Places too small to form a thousand by themselves were united with others, to make up the number . So lowly was Bethlehem that it was not counted among the possessions of Judah. In the division under Joshua, it was wholly omitted . From its situation, Bethlehem can never have been a considerable place.
It lay and lies, East of the road from Jerusalem to Hebron, at six miles from the capital. "6 miles," Arculf, (Early Travels in Palestine, p. 6) Bernard (Ibid. 29) Sae, wulf, (Ibid. 44) "2 hours." Maundrell, (Ibid. 455) Robinson (i. 470)). It was "seated on the summit-level of the hill country of Judaea with deep gorges descending East to the Dead Sea and West to the plains of Philistia," "2704 feet above the sea" . It lay "on a narrow ridge" , whose whole length was not above a mile , swelling at each extremity into a somewhat higher eminence, with a slight depression between . : "The ridge projects Eastward from the central mountain range, and breaks down in abrupt terraced slopes to deep valleys on the N. E. and S." The West end too "shelves gradually down to the valley" . It was then rather calculated to be an outlying fortress, guarding the approach to Jerusalem, than for a considerable city.
As a garrison, it was fortified and held by the Philistines Sa2 23:14 in the time of Saul, recovered from them by David, and was one of the 15 cities fortified by Rehoboam. Yet it remained an unimportant place. Its inhabitants are counted with those of the neighboring Netophah, both before Ch1 2:54 and after Neh 7:26 the captivity, but both together amounted after the captivity to 179 Ezr 2:21, Ezr 2:2, or 188 Neh 7:26 only. It still does not appear among the possessions of Judah Neh 11:25-30. It was called a city (Rut 1:19; Ezr 2:1, with 21; Neh 7:6, with 26), but the name included even places which had only 100 fighting men Amo 5:3. In our Lord's time it is called a village Joh 7:42, a city, Luk 2:4, or a strong . The royal city would become a den of thieves. Christ should be born in a lowly village. : "He who had taken the form of a servant, chose Bethlehem for His Birth, Jerusalem for His Passion."
Matthew relates how the Chief Priest and Scribes in their answer to Herod's enquiries, where Christ should be born, Mat 2:4-6, alleged this prophecy. They gave the substance rather than the exact words, and with one remarkable variation, art not the least among the princes of Judah. Matthew did not correct their paraphrase, because it does not affect the object for which they alleged the prophecy, the birth of the Redeemer in Bethlehem. The sacred writers often do not correct the translations, existing in their time, when the variations do not affect the truth .
Both words are true here. Micah speaks of Bethlehem, as it was in the sight of men; the chief priests, whose words Matthew approves, speak of it as it was in the sight of God, and as, by the Birth of Christ, it should become. : "Nothing hindered that Bethlehem should be at once a small village and the Mother-city of the whole earth, as being the mother and nurse of Christ who made the world and conquered it." : "That is not the least, which is the house of blessing, and the receptacle of divine grace." : "He saith that the spot, although mean and small, shall be glorious. And in truth," adds Chrysostom, "the whole world came together to see Bethlehem, where, being born, He was laid, on no other ground than this only." : "O Bethlehem, little, but now made great by the Lord, He hath made thee great, who, being great, was in thee made little. What city, if it heard thereof, would not envy thee that most precious Stable and the glory of that Crib? Thy name is great in all the earth, and all generations call thee blessed. "Glorious things are everywhere spoken of thee, thou city of God" Psa 87:3. Everywhere it is sung, that this Man is born in her, and the Most High Himself shall establish her.
Out of thee shall He come forth to Me that is to be Ruler in Israel - (Literally, shall (one) come forth to Me "to be Ruler.") Bethlehem was too small to be any part of the polity of Judah; out of her was to come forth One, who, in God's Will, was to be its Ruler. The words to Me include both of Me and to Me. Of Me, that is, , by My Power and Spirit," as Gabriel said, "The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee, therefore also that Holy Thing which shall be born of thee, shall be called the Son of God" Luk 1:35. To Me, as God said to Samuel, "I will send thee to Jesse the Bethlehemite; for I have provided Me a king among his sons" Sa1 16:1. So now, "one shall go forth thence to Me," to do My Will, to My praise and glory, to reconcile the world unto Me, to rule and be Head over the true Israel, the Church. He was to "go forth out of Bethlehem," as his native-place; as Jeremiah says, "His noble shall be from him, and his ruler shall go forth out of the midst of him" Jer 30:21; and Zechariah, "Out of him shall come forth the cornerstone; out of him the nail, out of him the battle-bow, out of him every ruler together" Zac 10:4. Before, Micah had said "to the tower of Edar, Ophel of the daughter of Zion, the first rule shall come to thee;" now, retaining the word, he says to Bethlehem, "out of thee shall come one to be a ruler." "The judge of Israel had been smitten;" now there should "go forth out of" the little Bethlehem, One, not to be a judge only, but a Ruler.
Whose goings forth have been from of old, from everlasting - Literally, "from the days of eternity." "Going forth" is opposed to "going forth;" a "going forth" out of Bethlehem, to a "going forth from eternity;" a "going forth," which then was still to come, (the prophet says, "shall go forth,") to a "going forth" which had been long ago (Rup.), "not from the world but from the beginning, not in the days of time, but "from the days of eternity." For "in the beginning was the Word, and the Word was with God, and the Word was God. The Same was in the beginning with God." Joh 1:1-2. In the end of the days, He was to go forth from Bethlehem; but, lest he should be thought then to have had His Being, the prophet adds, His 'goings forth are from everlasting.'" Here words, denoting eternity and used of the eternity of God, are united together to impress the belief of the Eternity of God the Son. We have neither thought nor words to conceive eternity; we can only conceive of time lengthened out without end. : "True eternity is boundless life, all existing at once," or , "to duration without beginning and without end and without change."
The Hebrew names, here used, express as much as our thoughts can conceive or our words utter. They mean literally, from afore, (that is, look back as far as we can, that from which we begin is still "before,") "from the days of that which is hidden." True, that in eternity there are no divisions, no succession, but one everlasting "now;" one, as God, in whom it is, is One. But man can only conceive of Infinity of space as space without bounds, although God contains space, and is not contained by it; nor can we conceive of Eternity, save as filled out by time. And so God speaks after the manner of men, and calls Himself "the Ancient of Days" Dan 7:9, , "being Himself the age and time of all things; before days and age and time," "the Beginning and measure of ages and of time." The word, translated "from of old," is used elsewhere of the eternity of God Hab 1:12. "The God of before" is a title chosen to express, that He is before all things which He made. "Dweller of afore" Psa 55:20 is a title, formed to shadow out His ever-present existence.
Conceive any existence afore all which else you can conceive, go back afore and afore that; stretch out backward yet before and before all which you have conceived, ages afore ages, and yet afore, without end, - then and there God was. That afore was the property of God. Eternity belongs to God, not God to eternity. Any words must be inadequate to convey the idea of the Infinite to our finite minds. Probably the sight of God, as He is, will give us the only possible conception of eternity. Still the idea of time prolonged infinitely, although we cannot follow it to infinity, shadows our eternal being. And as we look along that long vista, our sight is prolonged and stretched out by those millions upon millions of years, along which we can look, although even if each grain of sand or dust on this earth, which are countless, represented countless millions, we should be, at the end, as far from reaching to eternity as at the beginning. "The days of eternity" are only an inadequate expression, because every conception of the human mind must be so.
Equally so is every other, "From everlasting to everlasting" Psa 90:2; Psa 103:17; "from everlasting" (Psa 93:2, and of Divine Wisdom, or God the Son, Pro 8:23); "to everlasting" Psa 9:8; Psa 29:10; "from the day" Isa 43:13, that is, since the day was. For the word, from, to our minds implies time, and time is no measure of eternity. Only it expresses pre-existence, an eternal Existence backward as well as forward, the incommunicable attribute of God. But words of Holy Scripture have their full meaning, unless it appear from the passage itself that they have not. In the passages where the words, foRev_er, from afore, do not mean eternity, the subject itself restrains them. Thus foRev_er, looking onward, is used of time, equal in duration with the being of whom it is written, as, "he shall be thy servant foRev_er" Exo 21:6, that is, so long as he lives in the body. So when it is said to the Son, "Thy throne, O God, is foRev_er and ever" Psa 45:6, it speaks of a kingdom which shall have no end. In like way, looking backward, "I will remember Thy wonders from old" Psa 77:12, must needs relate to time, because they are marvelous dealings of God in time. So again, "the heavens of old, stand simply contrasted with the changes of man" Psa 68:34. But "God of old is the Eternal God" Deu 33:27. "He that abideth of old" Psa 55:20 is God enthroned from everlasting In like manner the "goings forth" here, opposed to a "going forth" in time, (emphatic words being moreover united together,) are a going forth in eternity.
The word, "from of old," as used of being, is only used as to the Being of God. Here too then there is no ground to stop short of that meaning; and so it declares the eternal "going-forth," or Generation of the Son. The plural, "goings forth," may here be used, either as words of great majesty, "God," "Lord," "Wisdom," (that is, divine Pro 1:20; Pro 9:1) are plural; or because the Generation of the Son from the Father is an Eternal Generation, before all time, and now, though not in time, yet in eternity still. As then the prophet saith, "from the days of eternity," although eternity has no parts, nor beginning, nor "from," so he may say "goings forth," to convey, as we can receive it, a continual going-forth. We think of Eternity as unending, continual, time; and so he may have set forth to us the Eternal Act of the "Going Forth" of the Son, as continual acts.
The Jews understood, as we do now, that Micah foretold that the Christ was to be born at Bethlehem, until they rejected Him, and were pressed by the argument. Not only did the chief priests formally give the answer, but, supposing our Lord to be of Nazareth, some who rejected Him, employed the argument against Him. "Some said, Shall Christ come out of Galilee? Hath not the Scripture said, that Christ cometh of the seed of David, and out of the town of Bethlehem, where David was?" Joh 7:41-42. They knew of two distinct things: that Christ was:
(1) to be of the seed of David; and
(2) out of the town of Bethlehem.
Christians urged them with the fact, that the prophecy could be fulfilled in no other than in Christ. : "If He is not yet born, who is to go forth as a Ruler out of the tribe of Judah, from Bethlehem, (for He must needs come forth out of the tribe of Judah, and from Bethlehem, but we see that now no one of the race of Israel has remained in the city of of Bethlehem, and thenceforth it has been interdicted that any Jew should remain in the confines of that country) - how then shall a Ruler be born from Judaea, and how shall he come forth out of Bethlehem, as the divine volumes of the prophets announce, when to this day there is no one whatever left there of Israel, from whose race Christ could be born?"
The Jews at first met the argument, by affirming that the Messiah was born at Bethlehem on the day of the destruction of the temple ; but was hidden for the sins of the people. This being a transparent fable, the Jews had either to receive Christ, or to give up the belief that He was to be born at Bethlehem. So they explained it, "The Messiah shall go forth thence, because he shall be of the seed of David who was out of Bethlehem." But this would have been misleading language. Never did man so speak, that one should be born in a place, when only a remote ancestor had been born there. Micah does not say merely, that His family came out of Bethlehem, but that He Himself should thereafter come forth thence. No one could have said of Solomon or of any of the subsequent kings of Judah, that they should thereafter come forth from Bethlehem, any more than they could now say, 'one shall come forth from Corsic,' of any future sovereign of the line of Napoleon III., because the first Napoleon was a Corsican; or to us, 'one shall come out of Hanover,' of a successor to the present dynasty, born in England, because George I. came from Hanover in 1714.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:2: But thou: Mat 2:6; Joh 7:42
Ephratah: Gen 35:19, Gen 48:7, Ephrath, Rut 4:11; Sa1 17:12; Ch1 2:50, Ch1 2:51, Ch1 2:54, Ch1 4:4; Psa 132:6
among: Sa1 10:19, Sa1 23:23
thousands: Exo 18:21, Exo 18:25; Deu 1:15; Sa1 8:12, Sa1 17:18
yet: Isa 11:1, Isa 53:2; Eze 17:22-24; Amo 9:11; Luk 2:4-7; Co1 1:27, Co1 1:28
that is: Gen 49:10; Ch1 5:2; Isa 9:6, Isa 9:7; Jer 13:5, Jer 13:6; Eze 34:23, Eze 34:24, Eze 37:22-25; Zac 9:9; Mat 28:18; Luk 1:31-33, Luk 23:2, Luk 23:38; Joh 19:14-22; Rev 19:16
whose: Psa 90:2, Psa 102:25-27; Pro 8:22; Joh 1:1-3; Col 1:17; Heb 13:8; Jo1 1:1; Rev 1:11-18, Rev 2:8, Rev 21:6
everlasting: or, the days of eternity
Carl Friedrich Keil and Franz Delitzsch
5:2
The previous announcement of the glory to which Zion is eventually to attain, is now completed by the announcement of the birth of the great Ruler, who through His government will lead Israel to this, the goal of its divine calling. Mic 5:2. "And thou, Bethlehem Ephratah, too small to be among the thousands of Judah, out of thee will He come forth to me who will be Ruler over Israel; and His goings forth are from the olden time, from the days of eternity." The ואתּה, with which this new section of the proclamation of salvation opens, corresponds to the ואתּה in Mic 4:8. Its former government is to return to Zion (Mic 4:8), and out of little Bethlehem is the possessor of this government to proceed, viz., the Ruler of Israel, who has sprung from eternity. This thought is so attached to Mic 5:1, that the divine exaltation of the future Ruler of Israel is contrasted with the deepest degradation of the judge. The names Bethlehem Ephratah ('Ephrâth and 'Ephrâthâh, i.e., the fertile ones, or the fruit-fields, being the earlier name; by the side of which Bēth-lechem, bread-house, had arisen even in the patriarchal times: see Gen 35:19; Gen 48:7; Ruth 4:11) are connected together to give greater solemnity to the address, and not to distinguish the Judaean Bethlehem from the one in Zebulun (Josh 19:15), since the following words, "among the thousands of Judah," provide sufficiently for this. In the little town the inhabitants are addressed; and this explains the masculines אתּה, צעיר, and ממּך, as the prophet had them in his mind when describing the smallness of the little town, which is called κώμη in Jn 7:42. צעיר להיות, literally "small with regard to the being among the 'ălâphı̄m of Judah," i.e., too small to have a place among them. Instead of the more exact מהיות, להיות is probably chosen, simply because of the following להיות.
(Note: The omission of the article before צעיר, and the use of להיות instead of מהיות, do not warrant the alteration in the text which Hitzig proposes, viz., to strike out להיות as erroneous, and to separate the ה from אפרתה and connect it with צעיר = אפרת הצּעיר; for the assertion that צעיר, if used in apposition, must have the article, is just as unfounded as the still further remark, that "to say that Bethlehem was too small to be among the 'ălaphı̄m of Judah is incorrect and at variance with 1Kings 20:6, 1Kings 20:29," since these passages by no means prove that Bethlehem formed an 'eleph by itself.)
'Alâphı̄m, thousands - an epithet used as early as Num 1:16; Num 10:4, to denote the families, mishpâchōth, i.e., larger sections into which the twelve tribes of Israel were divided (see the comm. on Num 1:16 and Ex 18:25) - does not stand for sârē 'ălâphı̄m, the princes of the families; since the thought is simply this, that Bethlehem is too small for its population to form an independent 'eleph. We must not infer from this, however, that it had not a thousand inhabitants, as Caspari does; since the families were called 'ălâphı̄m, not because the number of individuals in them numbered a thousand, but because the number of their families or heads of families was generally somewhere about a thousand (see my biblische Archologie, 140). Notwithstanding this smallness, the Ruler over Israel is to come forth out of Bethlehem. יצא מן does not denote descent here, as in Gen 17:6 for example, so that Bethlehem would be regarded as the father of the Messiah, as Hofmann supposes, but is to be explained in accordance with Jer 30:21, "A Ruler will go forth out of the midst of it" (cf. Zech 10:4); and the thought is simply this, "Out of the population of the little Bethlehem there will proceed and arise." לי (to me) refers to Jehovah, in whose name the prophet speaks, and expresses the thought that this coming forth is subservient to the plan of the Lord, or connected with the promotion of His kingdom, just as in the words of God to Samuel in 1Kings 16:1, "I have provided me a King among his sons," to which Micah most probably alluded for the purpose of showing the typical relation of David to the Messiah. להיות מושׁל is really the subject to יצא, the infinitive להיות being used as a relative clause, like לכסּות in Hos 2:11, in the sense of "who is destined to be ruler." But instead of simply saying יצא מושׁל ישׂראל, Micah gives the sentence the turn he does, for the purpose of bringing sharply out the contrast between the natural smallness of Bethlehem and the exalted dignity to which it would rise, through the fact that the Messiah would issue from it. בּישׂראל, not in, but over Israel, according to the general meaning of משׁל ב. The article is omitted before mōshēl, because the only thing of primary importance was to give prominence to the idea of ruling; and the more precise definition follows immediately afterwards in וּמוצאתיו וגו. The meaning of this clause of the verse depends upon our obtaining a correct view not only of מוצאות, but also of the references to time which follow. מוצאה, the fem. of מוצא, may denote the place, the time, the mode, or the act of going out. The last meaning, which Hengstenberg disputes, is placed beyond all doubt by Hos 6:3; 3Kings 10:28; Ezek 12:4, and 2Kings 3:25. The first of these senses, in which מוצא occurs most frequently, and in which even the form מוצאות is used in the keri in 4Kings 10:27, which is the only other passage in which this form occurs, does not suit the predicate מימי עולם here, since the days of eternity cannot be called places of departure; nor is it required by the correlate ממּך, i.e., out of Bethlehem, because the idea which predominates in Bethlehem is that of the population, and not that of the town or locality; and in general, the antithesis between hemistich a and b does not lie in the idea of place, but in the insignificance of Bethlehem as a place of exit for Him whose beginnings are in the days of eternity. We take מוצאות in the sense of goings forth, exits, as the meaning "times of going forth" cannot be supported by a single passage. Both קדם and ימי עולם are used to denote hoary antiquity; for example in Mic 7:14 and Mic 7:20, where it is used of the patriarchal age. Even the two together are so used in Is 51:9, where they are combined for the sake of emphasis. But both words are also used in Prov 8:22 and Prov 8:23 to denote the eternity preceding the creation of the world, because man, who lives in time, and is bound to time in his mode of thought, can only picture eternity to himself as time without end. Which of these two senses is the one predominating here, depends upon the precise meaning to be given to the whole verse.
Tit is now generally admitted that the Ruler proceeding from Bethlehem is the Messiah, since the idea that the words refer to Zerubbabel, which was cherished by certain Jews, according to the assertion of Chrysostom, Theodoret, and others, is too arbitrary to have met with any acceptance. Coming forth out of Bethlehem involves the idea of descent. Consequently we must not restrict מוצאתיו (His goings forth) to the appearance of the predicted future Ruler in the olden time, or to the revelations of the Messiah as the Angel of Jehovah even in the patriarchal age, but must so interpret it that it at least affirms His origin as well. Now the origin of the Angel of the Lord, who is equal to God, was not in the olden time in which He first of all appeared to the patriarchs, but before the creation of the world - in eternity. Consequently we must not restrict מקּדם מימי עולם (from of old, from the days of eternity) to the olden time, or exclude the idea of eternity in the stricter sense. Nevertheless Micah does not announce here the eternal proceeding of the Son from the Father, or of the Logos from God, the generatio filii aeterna, as the earlier orthodox commentators supposed. This is precluded by the plural מוצאתיו, which cannot be taken either as the plur. majestatis, or as denoting the abstract, or as an indefinite expression, but points to a repeated going out, and forces us to the assumption that the words affirm both the origin of the Messiah before all worlds and His appearances in the olden time, and do not merely express the thought, that "from an inconceivably remote and lengthened period the Ruler has gone forth, and has been engaged in coming, who will eventually issue from Bethlehem" (Hofmann, Schriftbeweis, ii. 1, p. 9).
(Note: We must reject in the most unqualified manner the attempts that have been made by the Rabbins in a polemical interest, and by rationalistic commentators from a dread of miracles, to deprive the words of their deeper meaning, so as to avoid admitting that we have any supernatural prediction here, whether by paraphrasing "His goings forth" into "the going forth of His name" (we have this even in the Chaldee), or the eternal origin into an eternal predestination (Calv.), or by understanding the going forth out of Bethlehem as referring to His springing out of the family of David, which belonged to Bethlehem (Kimchi, Abarb., and all the later Rabbins and more modern Rationalists). According to this view, the olden time and the days of eternity would stand for the primeval family; and even if such a quid pro quo were generally admissible, the words would contain a very unmeaning thought, since David's family was not older than any of the other families of Israel and Judah, whose origin also dated as far back as the patriarchal times, since the whole nation was descended from the twelve sons of Jacob, and thought them from Abraham. (See the more elaborate refutation of these views in Hengstenberg's Christology, i. p. 486ff. translation, and Caspari's Micha, p. 216ff.))
The announcement of the origin of this Ruler as being before all worlds unquestionably presupposes His divine nature; but this thought was not strange to the prophetic mind in Micah's time, but is expressed without ambiguity by Isaiah, when he gives the Messiah the name of "the Mighty God" (Is 9:5; see Delitzsch's comm. in loc.). We must not seek, however, in this affirmation of the divine nature of the Messiah for the full knowledge of the Deity, as first revealed in the New Testament by the fact of the incarnation of God in Christ, and developed, for example, in the prologue to the Gospel of John. Nor can we refer the "goings forth" to the eternal proceeding of the Logos from God, as showing the inward relation of the Trinity within itself, because this word corresponds to the יצא of the first hemistich. As this expresses primarily and directly nothing more than His issuing from Bethlehem, and leaves His descent indefinite, מוצאתיו can only affirm the going forth from God at the creation of the world, and in the revelations of the olden and primeval times.
The future Ruler of Israel, whose goings forth reach back into eternity, is to spring from the insignificant Bethlehem, like His ancestor, king David. The descent of David from Bethlehem forms the substratum not only for the prophetic announcement of the fact that the Messiah would come forth out of this small town, but also for the divine appointment that Christ was born in Bethlehem, the city of David. He was thereby to be made known to the people from His very birth as the great promised descendant of David, who would take possession of the throne of His father David for ever. As the coming forth from Bethlehem implies birth in Bethlehem, so do we see from Mt 2:5-6, and Jn 7:42, that the old Jewish synagogue unanimously regarded this passage as containing a prophecy of the birth of the Messiah in Bethlehem. The correctness of this view is also confirmed by the account in Mt 2:1-11; for Matthew simply relates the arrival of the Magi from the East to worship the new-born King in accordance with the whole arrangement of his Gospel, because he saw in this even a fulfilment of Old Testament prophecies.
(Note: In the quotation of this verse in Mt 2:6, the substance is given freely from memory: Καὶ σὺ Βεθλεέμ, γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα· ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου, τὸν Ἰσραήλ The deviations from the original text may be accounted for from the endeavour to give the sense clearly, and bring out into more distinct prominence the allusion in the words to David. The γῆ Ἰούδα, in the place of the Ephrata of the original, has sprung from 1Kings 17:12, where Bethlehem is distinguished from the town of the same name in Zebulun in the account of the anointing of David as king, as it frequently is in the Old Testament, by the addition of the word Judah; and γῆ Ἰούδα, "land of Judah," is attached loosely in apposition to the name Bethlehem, in the place of the more precise definition, "in the land of Judah." The alteration of the expression, "too small to be among the thousands of Judah," into οὐδαμῶς ἐλαχίστη, κ.τ.λ., does not constitute a discrepancy, but simply alters the thought with an allusion to the glorification which Bethlehem would receive through the fact of the Messiah's springing from it. "Micah, looking at its outward condition, calls it little; but Matthew, looking at the nativity of Christ, by which this town had been most wondrously honoured and rendered illustrious, calls it very little indeed" (C. B. Mich.). The interpretation of באלפי (among the thousands) by ἐν τοῖς ἡγεμόσιν (among the princes) was very naturally suggested by the personification of Bethlehem, and still more by the thought of the ἡγούμενος about to follow; and it does not alter the idea, since the families ('ălâphı̄m) had their heads, who represented and led them. The last clause, ὅστις ποιμανεῖ, κ.τ.λ., is simply a paraphrase of בּישׂראל, probably taken from v. 3, and resting upon 2Kings 5:2, and pointing to the typical relation existing between the David born in Bethlehem and the second David, viz., the Messiah. The second hemistich of the verse is omitted, because it appeared superfluous so far as the immediate object of the quotation was concerned.)
Geneva 1599
5:2 But thou, Bethlehem Ephratah, [though] thou be (b) little among the thousands of Judah, [yet] out of thee shall he come forth unto me [that is] to be ruler in Israel; whose (c) goings forth [have been] from of old, from everlasting.
(b) For so the Jews divided their country that for every thousand there was a chief captain: and because Bethlehem was not able to make a thousand, he calls it little. But yet God will raise up his captain and governor in it: and thus it is not the least by reason of this benefit. See Mt 2:6
(c) He shows that the coming of Christ and all his ways were appointed by God from all eternity.
John Gill
5:2 But thou, Bethlehem Ephratah,.... But though Jerusalem should be besieged and taken, and the land of Judea laid waste, yet, before all this should be, the Messiah should be born in Bethlehem, of which this is a prophecy, as is evident from Mt 2:4; the place is called by both the names it went by, to point it out the more distinctly, and with the greater certainty, Gen 35:19; the former signifies "the house of bread", and a proper place for Christ to be born in, who is the bread of life; and it has the name of the latter from its fruitfulness, being a place of pasture, and as we find it was at the time of our Lord's birth; for near it shepherds were then watching over their flocks; and it is here added, to distinguish it from another Bethlehem in the tribe of Zebulun, Josh 19:15; from which tribe the Messiah was not to come, but from the tribe of Judah; and in which this Bethlehem was, and therefore called, by Matthew, Bethlehem in the land of Judah; as it appears this was, from Ruth 1:1; and from the Septuagint version of Josh 15:60, where, as Jerom observes, it was added by the Greek interpreters, or erased out of the Hebrew text by the wickedness of the Jews: the former seems most correct;
though thou be little among the thousands of Judah; this supplement of ours is according to Kimchi's reading and sense of the words; which, in some measure, accounts for the difference between the prophet and the Evangelist Matthew, by whom this place is said to be "not the least", Mt 2:6, as it might, and yet be little; besides, it might be little at one time, in Micah's time, yet not little at another time; in Matthew's; it might be little with respect to some circumstances, as to pompous buildings, and number of inhabitants, and yet not little on account of its being the birth place of great men, as Jesse, David, and especially the Messiah: or the words may be rendered with an interrogation, "art thou little?" &c. (d); thou art not: or thus, it is a "little thing to be among the thousands of Judah" (e); a greater honour shall be put upon thee, by being the place of the Messiah's birth. Moreover, Mr, Pocock has shown out of R. Tanchum, both in his commentary on this place, and elsewhere (f), that the word signifies both "little" and "great", or of great note and esteem. The tribes of Israel were divided into tens, hundreds, and thousands, over which there was a head or prince; hence, in Matthew, these are called "the princes of Judah", Mt 2:6;
yet out of thee shall he come forth unto me that is to be ruler in Israel; not Hezekiah, who very probably was now born at the time of this prophecy; nor was he born at Bethlehem, nor a ruler in Israel, only king of Judah: nor Zerubbabel, who was born in Babylon, as his name shows, was governor of Judah, but not of Israel; nor can it be said of him, or any mere man, what is said in the next clause: but the Messiah is intended, as the Targum, Jarchi, and Kimchi confess, and other Jewish writers. The Targum is,
"out of thee shall come forth before me the Messiah, that he may exercise dominion over Israel.''
Jarchi's note is,
"out of thee shall come forth unto me Messiah, the son of David;''
and so he says, "the stone which the builders refused", &c. Ps 118:22; plainly suggesting that that passage also belongs to the Messiah, as it certainly does. Kimchi's paraphrase is,
"although thou art little among the thousands of Judah, of thee shall come forth unto me a Judge, to be ruler in Israel, and this is the King Messiah.''
And Abarbinel (g), mentioning those words in Mic 4:13; "arise, and thresh, O daughter of Zion", observes,
"this speaks concerning the business of the King Messiah, who shall reign over them, and shall be the Prince of their army; and it is plain that he shall be of the house of David: and it is said, "O thou, Bethlehem Ephratah", which was a small city, in the midst of the cities of Judah; and "although thou art little in the thousands of Judah, out of thee shall come forth unto me" a man, a ruler in Israel, "whose goings forth are from the days of old"; the meaning is, the goings forth of the family of that ruler are from the days of old; that is, from the seed of David, and a rod from the stem of Jesse, who was of Bethlehem Judah.''
So Abendana (h), a more modern Jew, paraphrases the words thus,
"out of thee shall come forth unto me a Judge, that is to be ruler in Israel, and this is the King Messiah; for because he is to be of the seed of David, from Bethlehem he will be.''
To which may be added R. Isaac (i), who, having cited this passage, observes, and, he, the ruler in Israel, is the King Messiah, who shall come forth from the seed of David the king; who was of Bethlehem Judah, as in 1Kings 17:12. Wherefore Lyra, having quoted Jarchi, and given his sense of the passage, remarks, hence it is plain that some Catholics, explaining this Scripture of King Hezekiah, "judaize" more than the Hebrews. Though some of them object the application of it to Jesus, who they say ruled not over Israel, but Israel over him, and put him to death; which it is true they did; but God exalted him to be a Prince, as well as a Saviour, unto Israel, notwithstanding that, and declared him to be Lord and Christ; besides, previous to his death, and in the land of Israel, he gave abundant proof of his power and rule over universal nature, earth, air, and sea; over angels, good and bad; and over men and beasts: all creatures obeyed him; though indeed his kingdom is not of this world, but of a spiritual nature, and is over the spiritual Israel of God; and there is a time coming when he will be King over all the earth. Now out of Bethlehem was the King Messiah, the ruler in Israel, to come forth; that is, here he was to be born, as the phrase signifies; see Gen 10:14; and here our Jesus, the true Messiah, was born, as appears from Mt 2:8; and this is not only certain from the evangelic history, but the Jews themselves acknowledge it. One of their chronologers (k) affirms that Jesus the Nazarene was born at Bethlehem Judah, a parsa and a half from Jerusalem; that is, about six miles from it, which was the distance between them: and even the author of a blasphemous book (l), pretending to give the life of Jesus, owns that Bethlehem Judah was the place of his nativity: and it is clear not only that the Jews in the times of Jesus expected the Messiah to come from hence, even both the chief priests and scribes of the people, who, in answer to Herod's question about the place of the Messiah's birth, direct him to this, according to Micah's prophecy, Mt 2:4; and the common people, who thought to have confronted the Messiahship of Jesus with it, Jn 7:41; but others also, at other times. The tower of Edar being a place near to Bethlehem Ephratah, Gen 35:19; Jonathan ben Uzziel, in his Targum of Gen 35:19, says of the tower of Edar, this is the place from whence the King Messiah shall be revealed in the end of days; nay, some of them say he is born already, and was born at Bethlehem. An Arabian, they say (m), told a Jew,
"the King Messiah is born; he replied to him, what is his name? he answered, Menachem (the Comforter) is his name; he asked him, what is his father's name? he replied, Hezekiah; he said to him, from whence is he? he answered, from the palace of the king of Bethlehem Judah.''
This same story is told elsewhere (n), with some little variation, thus, that the Arabian should say to the Jew,
"the Redeemer of the Jews is both; he said to him, what is his name? he replied, Menachem is his name; and what is his father's name? he answered, Hezekiah; and where do they dwell? (he and his father;) he replied, in Birath Arba, in Bethlehem Judah.''
These things show their sense of this prophecy, and the convictions of their minds as to the births of the Messiah, and the place of it. The words "unto me" are thought by some to be redundant and superfluous; but contain in them the glory and Gospel of the text, whether considered as the words of God the Father; and then the sense is, that Christ was to come forth in this place in human nature, or become incarnate, agreeably to the purpose which God purposed in himself; to the covenant made with him, before the world was; to an order he had given him as Mediator, and to his promise concerning him; and he came forth to him, and answered to all these; as well as this was in order to do his will and work, by fulfilling the law; preaching the Gospel; doing miracles; performing the work of redemption and salvation; by becoming a sacrifice for sin, and suffering death; and likewise it was for the glorifying of all the divine perfections: or whether as the words of the prophet, in the name of the church and people of God, to and for whom he was born, or became incarnate; he came forth unto them, to be their Mediator in general; to be the Redeemer and Saviour of them in particular; to execute each of his offices of Prophet, Priest, and King; and to answer and fill up all relations he stands in to them, of Father, Brother, Head, and Husband;
whose goings forth have been of old, from everlasting; which is said of him, not because his extraction was from David, who lived many ages before him; for admitting he was "in him, in his loins", as to his human nature, so long ago, yet his "goings forth" were not from thence: nor because he was prophesied of and promised very early, as he was from the beginning of the world; but neither a prophecy nor promise of him can be called his "going forth"; which was only foretold and spoken of, but not in actual being; nor because it was decreed from eternity that he should come forth from Bethlehem, or be born there in time; for this is saying no more than what might be said of everyone that was to be born in Bethlehem, and was born there: nor is this to be understood of his manifestations or appearances in a human form to the patriarchs, in the several ages of time; since to these, as to other of the above things, the phrase "from everlasting" cannot be ascribed: but either of his going forth in a way of grace towards his people, in acts of love to them, delighting in those sons of men before the world was; in applying to his Father on their account, asking them of him, and betrothing them to himself; in becoming their surety, entering into a covenant with his Father for them, and being the head of election to them, receiving all blessings and promises of grace for them: or else of his eternal generation and sonship, as commonly interpreted; who the only begotten of the Father, of the same nature with him, and a distinct person from him; the eternal Word that went forth from him, and was with him from eternity, and is truly God. The phrases are expressive of the eternity of his divine nature and person; Jarchi compares them with Ps 72:17; "before the sun was, his name was Jinnon"; that is, the Son, the Son of God; so as the former part of the text sets forth his human birth, this his divine generation; which, cause of the excellency and ineffableness of it, is expressed in the plural number, "goings forth". So Eliezer (o), along with the above mentioned passage in the Psalms, produces this to prove the name of the Messiah before the world was, whose "goings forth were from everlasting", when as yet the world was not created.
(d) "parvulane es?" Drusius; "parvane sis?" Grotius; "parva es?" Cocceius. (e) "Parum est ut sis inter chiliarchas Judae", Osiander, Grotius; "vile, ignominiosum est, esse inter millia Judae", De Dieu. (f) Not. Misn. in Port. Mosis, p. 17, 18. (g) Mashmiah Jeshuah, fol. 62. col. 2. (h) Not. in Miclol Yophi in loc. (i) Chizzuk Emuuah, par. 1. p. 279. (k) R. David Ganz, Tzemach David, par. 2. fol. 14. 2. (l) Toldos Jesu, p. 7. Ed. Wagenseil. (m) T. Hieros. Beracot, fol. 5. 1. (n) Echa Rabbati, fol. 50. 1. (o) Pirke Eliezer, c. 3. fol. 2. 2.
John Wesley
5:2 Bethlehem - Bethlehem of Judah was called Ephratah, from the fruitfulness of the land where it stood: the word whence it is derived importing fruitfulness. Art thou little - If thou art the least in other respects in this thou art honoured above them all. Ruler - King and sovereign. In Israel - Amidst the Israel of God. Going forth - Whose generation, as he is the Son of God, equal with his father, is eternal.
Robert Jamieson, A. R. Fausset and David Brown
5:2 Beth-lehem Ephratah-- (Gen 48:7), or, Beth-lehem Judah; so called to distinguish it from Beth-lehem in Zebulun. It is a few miles southwest of Jerusalem. Beth-lehem means "the house of bread"; Ephratah means "fruitful": both names referring to the fertility of the region.
though thou be little among--though thou be scarcely large enough to be reckoned among, &c. It was insignificant in size and population; so that in Josh 15:21, &c., it is not enumerated among the cities of Judah; nor in the list in Neh 11:25, &c. Under Rehoboam it became a city: 2Chron 11:6, "He built Beth-lehem." Mt 2:6 seems to contradict Micah, "thou art not the least," But really he, by an independent testimony of the Spirit, confirms the prophet, Little in worldly importance, thou art not least (that is, far from least, yea, the very greatest) among the thousands, of princes of Judah, in the spiritual significance of being the birthplace of Messiah (Jn 7:42). God chooses the little things of the world to eclipse in glory its greatest things (Judg 6:15; Jn 1:46; 1Cor 1:27-28). The low state of David's line when Messiah was born is also implied here.
thousands--Each tribe was divided into clans or "thousands" (each thousand containing a thousand families), which had their several heads or "princes"; hence in Mt 2:6 it is quoted "princes," substantially the same as in Micah, and authoritatively explained in Matthew. It is not so much this thousand that is preferred to the other thousands of Judah, but the Governor or Chief Prince out of it, who is preferred to the governors of all the other thousands. It is called a "town" (rather in the Greek, "village"), Jn 7:42; though scarcely containing a thousand inhabitants, it is ranked among the "thousands" or larger divisions of the tribe, because of its being the cradle of David's line, and of the Divine Son of David. Moses divided the people into thousands, hundreds, fifties, and tens, with their respective "rulers" (Ex 18:25; compare 1Kings 10:19).
unto me--unto God the Father (Lk 1:32): to fulfil all the Father's will and purpose from eternity. So the Son declares (Ps 2:7; Ps 40:7-8; Jn 4:34); and the Father confirms it (Mt 3:17; Mt 12:18, compare with Is 42:1). God's glory is hereby made the ultimate end of redemption.
ruler--the "Shiloh," "Prince of peace," "on whose shoulders the government is laid" (Gen 49:10; Is 9:6). In 2Kings 23:3, "He that ruleth over men must be just," the same Hebrew word is employed; Messiah alone realizes David's ideal of a ruler. Also in Jer 30:21, "their governor shall proceed from the midst of them"; answering closely to "out of thee shall come forth the ruler," here (compare Is 11:1-4).
goings forth . . . from everlasting--The plain antithesis of this clause, to "come forth out of thee" (from Beth-lehem), shows that the eternal generation of the Son is meant. The terms convey the strongest assertion of infinite duration of which the Hebrew language is capable (compare Ps 90:2; Prov 8:22-23; Jn 1:1). Messiah's generation as man coming forth unto God to do His will on earth is from Beth-lehem; but as Son of God, His goings forth are from everlasting. The promise of the Redeemer at first was vaguely general (Gen 3:15). Then the Shemitic division of mankind is declared as the quarter in which He was to be looked for (Gen 9:26-27); then it grows clearer, defining the race and nation whence the Deliverer should come, namely, the seed of Abraham, the Jews (Gen 12:3); then the particular tribe, Judah (Gen 49:10); then the family, that of David (Ps 89:19-20); then the very town of His birth, here. And as His coming drew nigh, the very parentage (Mat. 1:1-17; Lk 1:26-35; Lk 2:1-7); and then all the scattered rays of prophecy concentrate in Jesus, as their focus (Heb 1:1-2).
5:35:3: Վասն այնորիկ տացէ զնոսա մինչեւ ՚ի ժամանա՛կ ծննդականին. ծնցի՝ եւ մնացորդք եղբարց նորա դարձցին առ որդիսն Իսրայէլի[10585]։ [10585] Ոմանք. Եւ մնացորդք եղբարց նոցա։
3 Այդ պատճառով Տէրը նրանց կը թողնի մինչեւ ծննդկանի ժամանակը. նա կը ծնի, եւ նրա մնացած եղբայրները կը վերադառնան իսրայէլացիների մօտ:
3 Անոր համար անոնց ձեռք պիտի տայ՝ Մինչեւ ծնանողին ծնանելու ժամանակը Եւ անոր եղբայրներուն մնացորդը Իսրայէլի որդիներուն պիտի դառնայ։
Վասն այնորիկ տացէ զնոսա մինչեւ ի ժամանակ [54]ծննդականին. ծնցի``, եւ մնացորդք եղբարց նորա դարձցին առ որդիսն Իսրայելի:

5:3: Վասն այնորիկ տացէ զնոսա մինչեւ ՚ի ժամանա՛կ ծննդականին. ծնցի՝ եւ մնացորդք եղբարց նորա դարձցին առ որդիսն Իսրայէլի[10585]։
[10585] Ոմանք. Եւ մնացորդք եղբարց նոցա։
3 Այդ պատճառով Տէրը նրանց կը թողնի մինչեւ ծննդկանի ժամանակը. նա կը ծնի, եւ նրա մնացած եղբայրները կը վերադառնան իսրայէլացիների մօտ:
3 Անոր համար անոնց ձեռք պիտի տայ՝ Մինչեւ ծնանողին ծնանելու ժամանակը Եւ անոր եղբայրներուն մնացորդը Իսրայէլի որդիներուն պիտի դառնայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:35:3 Посему Он оставит их до времени, доколе не родит имеющая родить; тогда возвратятся к сынам Израиля и оставшиеся братья их.
5:3 καὶ και and; even στήσεται ιστημι stand; establish καὶ και and; even ὄψεται οραω view; see καὶ και and; even ποιμανεῖ ποιμαινω shepherd τὸ ο the ποίμνιον ποιμνιον flock αὐτοῦ αυτος he; him ἐν εν in ἰσχύι ισχυς force κυρίου κυριος lord; master καὶ και and; even ἐν εν in τῇ ο the δόξῃ δοξα glory τοῦ ο the ὀνόματος ονομα name; notable κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God αὐτῶν αυτος he; him ὑπάρξουσιν υπαρχω happen to be; belong διότι διοτι because; that νῦν νυν now; present μεγαλυνθήσεται μεγαλυνω enlarge; magnify ἕως εως till; until ἄκρων ακρον top; tip τῆς ο the γῆς γη earth; land
5:3 לָכֵ֣ן lāḵˈēn לָכֵן therefore יִתְּנֵ֔ם yittᵊnˈēm נתן give עַד־ ʕaḏ- עַד unto עֵ֥ת ʕˌēṯ עֵת time יֹולֵדָ֖ה yôlēḏˌā ילד bear יָלָ֑דָה yālˈāḏā ילד bear וְ wᵊ וְ and יֶ֣תֶר yˈeṯer יֶתֶר remainder אֶחָ֔יו ʔeḥˈāʸw אָח brother יְשׁוּב֖וּן yᵊšûvˌûn שׁוב return עַל־ ʕal- עַל upon בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
5:3. propter hoc dabit eos usque ad tempus in quo parturiens pariet reliquiae fratrum eius convertentur ad filios IsrahelTherefore will he give them up even till the time wherein she that travaileth shall bring forth: and the remnant of his brethren shall be converted to the children of Israel.
3. Therefore will he give them up, until the time that she which travaileth hath brought forth: then the residue of his brethren shall return unto the children of Israel.
5:3. Because of this, he will provide for them, even until the time in which she who bears him gives birth. And the remnant of his brothers will be converted to the sons of Israel.
5:3. Therefore will he give them up, until the time [that] she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel.
Therefore will he give them up, until the time [that] she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel:

5:3 Посему Он оставит их до времени, доколе не родит имеющая родить; тогда возвратятся к сынам Израиля и оставшиеся братья их.
5:3
καὶ και and; even
στήσεται ιστημι stand; establish
καὶ και and; even
ὄψεται οραω view; see
καὶ και and; even
ποιμανεῖ ποιμαινω shepherd
τὸ ο the
ποίμνιον ποιμνιον flock
αὐτοῦ αυτος he; him
ἐν εν in
ἰσχύι ισχυς force
κυρίου κυριος lord; master
καὶ και and; even
ἐν εν in
τῇ ο the
δόξῃ δοξα glory
τοῦ ο the
ὀνόματος ονομα name; notable
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
αὐτῶν αυτος he; him
ὑπάρξουσιν υπαρχω happen to be; belong
διότι διοτι because; that
νῦν νυν now; present
μεγαλυνθήσεται μεγαλυνω enlarge; magnify
ἕως εως till; until
ἄκρων ακρον top; tip
τῆς ο the
γῆς γη earth; land
5:3
לָכֵ֣ן lāḵˈēn לָכֵן therefore
יִתְּנֵ֔ם yittᵊnˈēm נתן give
עַד־ ʕaḏ- עַד unto
עֵ֥ת ʕˌēṯ עֵת time
יֹולֵדָ֖ה yôlēḏˌā ילד bear
יָלָ֑דָה yālˈāḏā ילד bear
וְ wᵊ וְ and
יֶ֣תֶר yˈeṯer יֶתֶר remainder
אֶחָ֔יו ʔeḥˈāʸw אָח brother
יְשׁוּב֖וּן yᵊšûvˌûn שׁוב return
עַל־ ʕal- עַל upon
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
5:3. propter hoc dabit eos usque ad tempus in quo parturiens pariet reliquiae fratrum eius convertentur ad filios Israhel
Therefore will he give them up even till the time wherein she that travaileth shall bring forth: and the remnant of his brethren shall be converted to the children of Israel.
5:3. Because of this, he will provide for them, even until the time in which she who bears him gives birth. And the remnant of his brothers will be converted to the sons of Israel.
5:3. Therefore will he give them up, until the time [that] she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel.
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
3. В ст. 3-м пророк говорит о том, каково будет положение Иудеев до пришествия Мессии. - Посему Он оставит их (ithnem) до времени: посему, т. е. потому, что избавление наступит только тогда, когда придет Мессия, а Он еще не пришел; оставит их - с евр. "даст их": пророк говорит об Иегове; сл. nathan, при этом, должно понимать не в том смысле, что Господь сохранит иудеев от гибели до времени Мессии (блаж. Иероним и мн. средневек. толков. ), а в том, что Господь предаст Иудеев в руки врагов (ср. Суд II:9; 3: Цар VIII:46; XIV:16; 2: Пар XXX:7). - Доколе не родит имеющая родить. Под имеющею родить толкователи разумеют Церковь (блаж. Иероним, Феодорит), Иерусалим (Феодор Мопсуестский), который через муки рождения достигнет лучшего положения, Вавилон, который отпустит как бы заключенных во чреве его пленников (Кальмар) и, наконец, Пресвятую Деву, Матерь Мессии. Последнее толкование у Ефрема Сир., Кирилла Алекс. и у многих новейших экзегетов (Кейль, Шегг, Рейнке и др. ). Это толкование и должно быть предложено другими. Пророк не дает ближайшего определения имеющей родить. След., она предполагается известной слушателям пророка. В IV:9-10: муки рождения Михей усвояет Сиону; в то же время современник Михея, Исаия предвозвещал о Деве (almah), имеющей родить Еммануила (VII:14). Соответственно этому, и слова Мих II:3: могут быть понимаемы или в отношении к Сиону, или в отношении в almah Исаии. Если под имеющей родить разуметь Сион, то выражение пророка не получит ясного смысла. Такой смысл получается только тогда, когда слова Михея будут изъяснимы одинаково со словами Ис VII:14, как пророчество о Пресвятой Деве Марии. - Тогда возвратятся к сынам Израиля и оставшиеся братья их, к сынам Израиля - к истинному Израилю, верному династии Давида; возвратятся, т. е. объединяется духовно и в смысле религиозном, Израиля-Мессии. Таким образом, плодом пришествия Мессии будет, по пророку, восстановление Израиля в его целости.
Adam Clarke: Commentary on the Bible - 1831
5:3: Therefore wilt he give them up - Jesus Christ shall give up the disobedient and rebellious Jews into the hands of all the nations of the earth, till she who travaileth hath brought forth; that is, till the Christian Church, represented Rev 12:1, under the notion of a woman in travail, shall have had the fullness of the Gentiles brought in. Then the remnant of his brethren shall return; the Jews also shall be converted unto the Lord; and thus all Israel shall be saved according to Rom 11:26.
Unto the children of Israel - Taking in both families, that of Judah and that of Israel. The remnant of the ten tribes, wherever they are, shall be brought in under Christ; and though now lost among the nations of the earth, they will then not only be brought in among the fullness of the Gentiles, but most probably be distinguished as Jews.
On this verse Abp. Newcome says, "The sense is, God will not fully vindicate and exalt his people, till the virgin mother shall have brought forth her Son; and till Judah and Israel, and all the true sons of Abraham among their brethren the Gentiles, be converted to Christianity.
Albert Barnes: Notes on the Bible - 1834
5:3: Therefore - Since God has so appointed both to punish and to redeem, He, God, or the Ruler "whose goings forth have been from of old from everlasting," who is God with God, "shall give them up, that is, withdraw His protection and the nearness of His Presence, "giving them up:"
(1) into the hands of their enemies. And indeed the far greater part never returned from the captivity, but remained, although willingly, in the enemy's land, outwardly shut out from the land of the promise and the hope of their fathers (as in Ch2 36:17).
(2) But also, all were, more than before, "given up" Act 7:42; Rom 1:24, Rom 1:26, Rom 1:28, to follow their own ways.
God was less visibly present among them. Prophecy ceased soon after the return from the captivity, and many tokens of the nearness of God and means of His communications with them, the Ark and the Urim and Thummim were gone. It was a time of pause and waiting, wherein the fullness of God's gifts was withdrawn, that they might look on to Him who was to come. "Until the time that she which travaileth hath brought forth," that is, until the Virgin who should conceive and bear a Son and call His Name Emmanuel, God with us, shall give birth to Him who shall save them. And then shall be redemption and joy and assured peace. God provides against the fainting of hearts in the long time before our Lord should come.
Then - (And). There is no precise mark of time such as our word then expresses. He speaks generally of what should be after the Birth of the Redeemer. "The remnant of His brethren shall return unto the children of Israel." "The children of Israel" are the true Israel, "Israelites indeed" Joh 1:47; they who are such, not in name (Rom 9:6, etc.) only, but indeed and in truth. His brethren are plainly the brethren of the Christ; either because Jesus vouchsafed to be born "of the seed of David according to the flesh" Rom 1:3, and of them "as concerning the flesh Christ came, who is over all, God blessed foRev_er" Rom 9:5; or as such as He makes and accounts and "is not ashamed to call, brethren" Heb 2:11, being sons of God by grace, as He is the Son of God by nature. As He says, "Whosoever shall do the will of My Father which is in Heaven, the same is My brother and sister and mother" Mat 12:50; and, "My brethren are these who hear the word of God and do it" Luk 8:21.
The residue of these, the prophet says, shall return to, so as to be joined with , the children of Israel; as Malachi prophesies, "He shall bring back the heart of the fathers to the children, and the heart of the children to the fathers" (Mal. 3:24, Hebrew). In the first sense, Micah foretells the continual inflow of the Jews to that true Israel who should first be called. All in each generation, who are the true Israel, shall be converted, made one in Christ, saved. So, whereas, since Solomon, all had been discord, and, at last, the Jews were scattered abroad everywhere, all, in the true Prince of Peace, shall be one (see Hos 1:11; Isa 11:10, etc.). This has been fulfilled in each generation since our Lord came, and shall be yet further in the end, when they shall haste and pour into the Church, and so "all Israel shall be saved" Rom 11:26.
But "the promise of God was not only to Israel after the flesh, but to all" also that were afar off, even as many as the Lord our God should call Act 2:39. All these may be called the remnant of His brethren, even those that were, before, aliens from the commonwealth of Israel and afar off Eph 2:12-14, but now, in Christ Jesus, made one with them; all, brethren among themselves and to Christ their ruler. : "Having taken on Him their nature in the flesh, He is not ashamed to call them so, as the Apostle speaketh, confirming it out of the Psalm, where in the Person of Christ he saith, "I will declare Thy name unto My brethren" Psa 22:22. There is no reason to take the name, brethren, here in a narrower sense than so to comprehend all "the remnant whom the Lord shall call" Joe 2:32, whether Jews or Gentiles. The word "brethren" in its literal sense includes both, and, as to both, the words were fulfilled.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:3: Therefore: Mic 7:13; Hos 2:9, Hos 2:14
give: Mic 6:14; Kg1 14:16; Ch2 30:7; Hos 11:8
she: Mic 4:10; Isa 66:7, Isa 66:8; Mat 1:21; Rev 12:1, Rev 12:2
then: Mic 4:7; Isa 10:20, Isa 10:21, Isa 11:11; Jer 31:1, Jer 31:7-9; Rom 9:27, Rom 9:28, Rom 11:4-6
his: Mat 12:50, Mat 25:40; Rom 8:29; Heb 1:11, Heb 1:12
Carl Friedrich Keil and Franz Delitzsch
5:3
"Therefore will He give them up until the time when a travailing woman hath brought forth, and the remnant of His brethren will return, together with the sons of Israel. Mic 5:4. And He will stand and feed in the strength of Jehovah, in the majesty of the name of Jehovah His God, and they will dwell, for now will He be great to the ends of the earth." "Therefore" (lâkhēn): i.e., "because the great divine Ruler of Israel, from whom alone its redemption can proceed, will spring from the little Bethlehem, and therefore from the degraded family of David" (Caspari). This is the correct explanation; for the reason why Israel is to be given up to the power of the nations of the world, and not to be rescued earlier, does not lie in the appearance of the Messiah as such, but in His springing from little Bethlehem. The birth of the Messiah in Bethlehem, and not in Jerusalem the city of David, presupposes that the family of David, out of which it is to spring, will have lost the throne, and have fallen into poverty. This could only arise from the giving up of Israel into the power of its enemies. Micah had already stated clearly enough in what precedes, that this fate would fall upon the nation and the royal house of David, on account of its apostasy from the Lord; so that he could overlook this here, and give prominence to the other side alone, namely to the fact that, according to the counsel of God, the future Deliverer and Ruler of Israel would also resemble His royal ancestor David in the fact that He was not to spring from Zion the royal city built on high, but from the insignificant country town of Bethlehem, and that for this very reason Israel was to remain so long under the power of the nations of the world. The suffix attached to יתּנם points to ישׂראל in Mic 5:1; and נתן is applied, as in 3Kings 14:16, to the surrender of Israel into the power of its enemies as a punishment for its sins. This surrender is not the last of many oppressions, which are to take place in the period before the birth of the Messiah (the Roman oppression), but a calamity lasting from the present time, or the coming of the judgment threatened in ch. 3, until the time of the Messiah's coming; and יתּנם points back not merely to Mic 5:1, but also to Mic 4:9-10. The travailing woman (yōlēdâh) is not the community of Israel (Theodoret, Calvin, Vitringa, and others), but the mother of the Messiah (Cyril, and most of the Christian expositors, including even Ewald and Hitzig). The supposition that the congregation is personified here, is precluded not only by the fact that in the very same sentence the sons of Israel are spoken of in the plural, but still more by the circumstance that in that case the bringing forth would be only a figurative representation of the joy following the pain, in which the obvious allusion in the words to the Messiah, which is required by the context, and especially by the suffix to אחיו, which refers to the Messiah, and presupposes that His birth is referred to in יולדה ילדה, would entirely fall away. But Micah had all the more ground for speaking of this, inasmuch as Isaiah had already predicted the birth of the Messiah (Is 7:14). יולדה has no article, and the travailing woman is thereby left indefinite, because the thought, "till He is born," or "till a mother shall bring Him forth," upon which alone the whole turns, did not require any more precise definition.
In the second clause of the verse there commences the description of the blessing, which the birth of the Messiah will bring to Israel. The first blessing will be the return of those that remain of Israel to the Lord their God. אחיו, the brethren of the Ruler born at Bethlehem, are the Judaeans as the members of the Messiah's own tribe; just as, in 2Kings 19:13, David calls the Judaeans his brethren, his flesh and bone, in contrast with the rest of the Israelites. יתר אחיו, the remnant of his brethren, are those who are rescued from the judgment that has fallen upon Judah; yether, as in Zeph 2:9 and Zech 14:2, denoting the remnant, in distinction from those who have perished (= שׁארית, Mic 2:12; Mic 4:7, etc.). ישׁוּבוּן, to return, not from exile to Canaan, but to Jehovah, i.e., to be concerted. על־בּגי ישׂ, not "to the sons of Israel;" for although שׁוּב, construed with על, is met with in the sense of outward return (e.g., Prov 26:11) as well as in that of spiritual return to the Lord (2Chron 30:9), the former explanation would not give any suitable meaning here, not only because "the sons of Israel," as distinguished from the brethren of the Messiah, could not possibly denote the true members of the nation of God, but also because the thought that the Judaeans are to return, or be converted, to the Israelites of the ten tribes, is altogether unheard of, and quite at variance with the idea which runs through all the prophetic Scriptures of the Old Testament, - namely, that after the division of the kingdom, Judah formed the kernel of the covenant nation, with which the rebellious Israelites were to be united once more. על signifies here together with, at the same time as (Hofmann, Caspari), as in Jer 3:18 with the verb ילכוּ, and in Ex 35:22 with בּוא; and "the sons of Israel" are the Israelites of the ten tribes, and, in this connection, those that are left of the ten tribes. There is no ground for the objection offered by Hengstenberg to this explanation, namely, that "it is absurd that the ten tribes should appear to be the principal persons redeemed;" for this is not implied in the words. The meaning "together with," for על, is not derived from the primary meaning, thereupon, in addition to, insuper, as Ewald supposes (217, i), nor from the idea of accompanying, as Ges. and Dietrich maintain. The persons introduced with על are never the principal objects, as the two passages quoted sufficiently prove. The women in Ex 35:22 (על הנּשׁים) are not the principal persons, taking precedence of the men; nor is the house of Israel placed above the house of Judah in Jer 3:18. The use of על in the sense of together with has been developed rather from the idea of protecting, shielding, as in Gen 32:12, slaying the mothers upon, i.e., together with, the children, the mothers being thought of as screening the children, as Hos 10:14 and other passages clearly show. Consequently the person screening the other is the principal person, and not the one covered or screened. And so here, the brethren of the Messiah, like the sons of Judah in Jer 3:18, which passages is generally so like the one before us that it might be regarded as an exposition of it, are those who first receive the blessing coming from the Messiah; and the sons of Israel are associated with them as those to whom this blessing only comes in fellowship with them. In Mic 5:3 there follows what the Messiah will do for Israel when it has returned to God. He will feed it (עמר simply belongs to the pictorial description, as in Is 61:5) in the strength of Jehovah. The feeding, as a frequent figure for governing, reminds of David, whom the Lord had called from the flock to be the shepherd of His people (2Kings 5:2). This is done in the strength of Jehovah, with which He is invested, to defend His flock against wolves and robbers (see Jn 10:11-12).
(Note: The word "feed" expresses what Christ is towards His people, the flock committed to His care. He does not rule over the church like a formidable tyrant, who oppresses his people by fear; but He is a shepherd, and leads His sheep with all the gentleness to be desired. And inasmuch as we are surrounded on all sides by enemies, the prophet adds, "He will feed in the strength," etc.; i.e., as much power as there is in God, so much protection will there be in Christ, whenever it shall be necessary to defend the church, and guard it against its foes (Calvin).)
This strength is not merely the divine authority with which earthly rulers are usually endowed (1Kings 2:10), but גּאון, i.e., the exaltation or majesty of the name of Jehovah, the majesty in which Jehovah manifests His deity on earth. The Messiah is El gibbōr (the Mighty God, Is 9:5), and equipped with the spirit of might (rūăch gebhūrâh, Is 11:2). "Of His God;" for Jehovah is the God of this Shepherd or Ruler, i.e., He manifests Himself as God to Him more than to any other; so that the majesty of Jehovah is revealed in what He does. In consequence of this feeding, they (the sons of Israel) sit (yâshâbhū), without being disturbed (cf. Mic 4:4; Lev 26:5-6; 2Kings 7:10), i.e., will live in perfect undisturbed peace under His pastoral care. For He (the Messiah) will now (עתּה, now, referring to the time when He feeds Israel, in contrast with the former oppression) be great (auctoritate et potentia valebit: Maurer) to the ends of the earth, i.e., His authority will extend over the whole earth. Compare the expression in Lk 1:32, οὗτος ἔσται μέγας, which has sprung from the passage before us, and the parallel in Mal 1:14.
Geneva 1599
5:3 Therefore will he give them up, until the time [that] (d) she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel.
(d) He compares the Jews to women with child, who for a time would have great sorrows, but at length they would have a comfortable deliverance; (Jn 16:21).
John Gill
5:3 Therefore will he give them up,.... Or "notwithstanding", as this particle signifies; see Hos 2:14; though all this shall be, yet, previous to the birth of this person, the Lord would give up the Jews to trouble and distress, and into the hands of their enemies; and the time from this prophet to the birth of Christ was a time for the most part of great trouble to, the Jews; not only was their country invaded and their city besieged by Sennacherib in Hezekiah's time, but, some years after that, they were wholly carried captive into Babylon: and when they returned it was troublesome times with them; they met with many enemies that disturbed them while they were rebuilding the city and temple; and after that they endured much tribulation, in the times of Antiochus Epiphanes, or of the Maccabees; nor were they long in any quiet, nor in any settled state, unto the coming of the Messiah. Or else this is to be understood of what should be after his coming; for though Jesus was born at Bethlehem, according to this plain prophecy, and had all the characters of the Messiah in him, yet the Jews rejected him, and would not have him to reign over them: wherefore he, the Messiah, as Japhet interprets it, gave them up to judicial blindness and hardness of heart, and into the hands of their enemies the Romans; by whom they were destroyed or carried captive, and dispersed among the nations; in which condition they still remain, and will, until the times of the Gentiles be fulfilled; so long will Jerusalem be trodden under foot, or the Jews be given up to their will, according to Lk 21:24; or, as here expressed,
until the time that she which travaileth hath brought forth: that is, according to the first sense until the Virgin Mary travailed in birth with the Messiah, and brought forth him her firstborn, Mt 1:25; or according to the latter, until Zion, or, the church of God, travailed in prayer, in the ministry of the word, and brought forth many children to Christ, both among Jews and Gentiles; and the sense is, that the Jews shall be given up to distress and trouble, till the time of their conversion, see Is 66:7; The Jews have a tradition in their Talmud, that
"the son of David would not come until the kingdom spreads itself over the whole world for nine months; as it is said, "therefore will he give them up until the time that she that travaileth hath brought" forth; which is the time of a woman's going with child.''
This both Jarchi and Kimchi take notice of. In one place (p) it is called the kingdom of Aram or Syria; and in another (q) a blank is left for Edom, that is, Rome; for by the kingdom is meant the Roman empire, and which did extend all over the world before the coming of the Messiah Jesus, as appears from Lk 2:1; as well as from all profane history;
then the remnant of his brethren shall return to the children of Israel; that is, the brethren of the Messiah, as Kimchi and Abendana interpret it; who should return with the children of Israel, as both they and Jarchi explain it; to which the Targum agrees. Kimchi's note is,
""the remnant of his brethren"; they are the tribes of Judah and Benjamin, which remained when the ten tribes were carried captive; and the surnames, his brethren, relate to the Messiah.''
So Abendana (r),
"and "the remnant his brethren"; they are the tribes of Judah and Benjamin, they shall return with the children of Israel, who are the ten tribes; as if he should say, these and these shall return to their land, and King Messiah shall reign over them; and the surnames, his brethren, respect the Messiah.''
And to the same purpose R. Isaac (s),
"the remnant of the brethren of the Messiah, who are the children of Judah and Benjamin, that are left and remain of the calamities and persecutions of the captivities, shall return to their own land, together with the children of Israel, who are the ten tribes.''
Meaning either the remnant, according to the election of grace, among the Gentiles; who with those among the Jews should be converted to Christ in the first times of the Gospel, those immediately following the birth of Christ; the Gospel being preached both to the Jews and Gentiles, and some of both were called and converted, and whom Christ owned as his brethren, and were not ashamed of; see Mt 12:49 Heb 2:11; or the Lord's chosen people, and brethren of Christ, those of, he two tribes of Judah and Benjamin, and those of the ten tribes of Israel; who shall join and coalesce together in seeking the Messiah, embracing and professing him, and appointing him the one Head over them, when they will turn to the Lord, and all Israel shall be saved; see Jer 50:4.
(p) T. Bab. Yoma, fol. 10. 1. (q) T. Bab. Sanhedrin, fol. 98. 2. (r) Not. in Miclol Yophi in loc. (s) Chizzuk Emunah, par. 1. p. 281.
John Wesley
5:3 He - God. Give them up - To the Chaldeans. She - The daughter of Zion, compared here to a woman in travail, shall be delivered out of captivity. His brethren - The brethren of the Messiah. Those of Judah and Benjamin who were carried captive.
Robert Jamieson, A. R. Fausset and David Brown
5:3 "Therefore (because of His settled plan) will God give up to their foes His people Israel, until," &c.
she which travaileth hath brought forth--namely, "the virgin" mother, mentioned by Micah's contemporary, Is 7:14. Zion "in travail" (Mic 4:9-10) answers to the virgin in travail of Messiah. Israel's deliverance from her long travail-pains of sorrow will synchronize with the appearance oœ Messiah as her Redeemer (Rom 11:26) in the last days, as the Church's spiritual deliverance synchronized with the virgin's giving birth to Him at His first advent. The ancient Church's travail-like waiting for Messiah is represented by the virgin's travail. Hence, both may be meant. It cannot be restricted to the Virgin Mary: for Israel is still "given up," though Messiah has been "brought forth" almost two thousand years ago. But the Church's throes are included, which are only to be ended when Christ, having been preached for a witness to all nations, shall at last appear as the Deliverer of Jacob, and when the times of the Gentiles shall be fulfilled, and Israel as a nation shall be born in a day (Is 66:7-11; Lk 21:24; Rev_ 12:1-2, Rev_ 12:4; compare Rom 8:22).
the remnant of his brethren shall return unto the children of Israel--(Compare Mic 4:7). The remainder of the Israelites dispersed in foreign lands shall return to join their countrymen in Canaan. The Hebrew for "unto" is, literally, "upon," implying superaddition to those already gathered.
5:45:4: Եւ կացցէ՛, եւ տեսցէ՛ եւ հովուեսցէ՛ հօտի իւրոյ զօրութեամբ Տեառն, եւ ՚ի փառս անուան Տեառն Աստուծոյ իւրեանց հաստատեսցին։ Զի այժմ մեծասցին մինչեւ ՚ի ծա՛գս երկրի.
4 Նա[2] կը կանգնի, կը տեսնի եւ կը հովուի իր հօտը Տիրոջ զօրութեամբ, եւ նրանք կը հաստատուեն իրենց Տէր Աստծու անուան փառքի մէջ, քանի որ այժմուանից նրա հզօրութիւնը պիտի տարածուի մինչեւ երկրի ծագերը:[2] 2 Նա դերանունը ցոյց է տալիս խոստացուած Փրկիչը:
4 Անիկա պիտի կենայ ու Տէրոջը զօրութիւնովը Եւ իր Տէր Աստուծոյն անուանը մեծավայելչութիւնովը պիտի հովուէ։Անոնք պիտի բնակին. Քանզի հիմա մինչեւ երկրին ծայրերը պիտի մեծնայ։
Եւ կացցէ, եւ [55]տեսցէ եւ հովուեսցէ հօտի իւրոյ զօրութեամբ Տեառն, եւ ի փառս անուան Տեառն Աստուծոյ իւրեանց հաստատեսցին``. զի այժմ մեծասցի մինչեւ ի ծագս երկրի:

5:4: Եւ կացցէ՛, եւ տեսցէ՛ եւ հովուեսցէ՛ հօտի իւրոյ զօրութեամբ Տեառն, եւ ՚ի փառս անուան Տեառն Աստուծոյ իւրեանց հաստատեսցին։ Զի այժմ մեծասցին մինչեւ ՚ի ծա՛գս երկրի.
4 Նա[2] կը կանգնի, կը տեսնի եւ կը հովուի իր հօտը Տիրոջ զօրութեամբ, եւ նրանք կը հաստատուեն իրենց Տէր Աստծու անուան փառքի մէջ, քանի որ այժմուանից նրա հզօրութիւնը պիտի տարածուի մինչեւ երկրի ծագերը:
[2] 2 Նա դերանունը ցոյց է տալիս խոստացուած Փրկիչը:
4 Անիկա պիտի կենայ ու Տէրոջը զօրութիւնովը Եւ իր Տէր Աստուծոյն անուանը մեծավայելչութիւնովը պիտի հովուէ։Անոնք պիտի բնակին. Քանզի հիմա մինչեւ երկրին ծայրերը պիտի մեծնայ։
zohrab-1805▾ eastern-1994▾ western am▾
5:45:4 И станет Он, и будет пасти в силе Господней, в величии имени Господа Бога Своего, и они будут жить безопасно, ибо тогда Он будет великим до краев земли.
5:4 καὶ και and; even ἔσται ειμι be αὕτη ουτος this; he εἰρήνη ειρηνη peace ὅταν οταν when; once Ἀσσύριος ασσυριος come on / against ἐπὶ επι in; on τὴν ο the γῆν γη earth; land ὑμῶν υμων your καὶ και and; even ὅταν οταν when; once ἐπιβῇ επιβαινω mount; step on ἐπὶ επι in; on τὴν ο the χώραν χωρα territory; estate ὑμῶν υμων your καὶ και and; even ἐπεγερθήσονται επεγειρω arouse ἐπ᾿ επι in; on αὐτὸν αυτος he; him ἑπτὰ επτα seven ποιμένες ποιμην shepherd καὶ και and; even ὀκτὼ οκτω eight δήγματα δηγμα person; human
5:4 וְ wᵊ וְ and עָמַ֗ד ʕāmˈaḏ עמד stand וְ wᵊ וְ and רָעָה֙ rāʕˌā רעה pasture בְּ bᵊ בְּ in עֹ֣ז ʕˈōz עֹז power יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH בִּ bi בְּ in גְאֹ֕ון ḡᵊʔˈôn גָּאֹון height שֵׁ֖ם šˌēm שֵׁם name יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהָ֑יו ʔᵉlōhˈāʸw אֱלֹהִים god(s) וְ wᵊ וְ and יָשָׁ֕בוּ yāšˈāvû ישׁב sit כִּֽי־ kˈî- כִּי that עַתָּ֥ה ʕattˌā עַתָּה now יִגְדַּ֖ל yiḡdˌal גדל be strong עַד־ ʕaḏ- עַד unto אַפְסֵי־ ʔafsê- אֶפֶס end אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
5:4. et stabit et pascet in fortitudine Domini in sublimitate nominis Domini Dei sui et convertentur quia nunc magnificabitur usque ad terminos terraeAnd he shall stand, and feed in the strength of the Lord, in the height of the name of the Lord, his God: and they shall be converted, for now shall he be magnified even to the ends of the earth.
4. And he shall stand, and shall feed in the strength of the LORD, in the majesty of the name of the LORD his God: and they shall abide; for now shall he be great unto the ends of the earth.
5:4. And he will stand firm and feed on the strength of the Lord, according to the sublime name of the Lord his God. And they will be converted, for now he will be magnified, even to the ends of the earth.
5:4. And he shall stand and feed in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide: for now shall he be great unto the ends of the earth.
And he shall stand and feed in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide: for now shall he be great unto the ends of the earth:

5:4 И станет Он, и будет пасти в силе Господней, в величии имени Господа Бога Своего, и они будут жить безопасно, ибо тогда Он будет великим до краев земли.
5:4
καὶ και and; even
ἔσται ειμι be
αὕτη ουτος this; he
εἰρήνη ειρηνη peace
ὅταν οταν when; once
Ἀσσύριος ασσυριος come on / against
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
ὑμῶν υμων your
καὶ και and; even
ὅταν οταν when; once
ἐπιβῇ επιβαινω mount; step on
ἐπὶ επι in; on
τὴν ο the
χώραν χωρα territory; estate
ὑμῶν υμων your
καὶ και and; even
ἐπεγερθήσονται επεγειρω arouse
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
ἑπτὰ επτα seven
ποιμένες ποιμην shepherd
καὶ και and; even
ὀκτὼ οκτω eight
δήγματα δηγμα person; human
5:4
וְ wᵊ וְ and
עָמַ֗ד ʕāmˈaḏ עמד stand
וְ wᵊ וְ and
רָעָה֙ rāʕˌā רעה pasture
בְּ bᵊ בְּ in
עֹ֣ז ʕˈōz עֹז power
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
בִּ bi בְּ in
גְאֹ֕ון ḡᵊʔˈôn גָּאֹון height
שֵׁ֖ם šˌēm שֵׁם name
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהָ֑יו ʔᵉlōhˈāʸw אֱלֹהִים god(s)
וְ wᵊ וְ and
יָשָׁ֕בוּ yāšˈāvû ישׁב sit
כִּֽי־ kˈî- כִּי that
עַתָּ֥ה ʕattˌā עַתָּה now
יִגְדַּ֖ל yiḡdˌal גדל be strong
עַד־ ʕaḏ- עַד unto
אַפְסֵי־ ʔafsê- אֶפֶס end
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
5:4. et stabit et pascet in fortitudine Domini in sublimitate nominis Domini Dei sui et convertentur quia nunc magnificabitur usque ad terminos terrae
And he shall stand, and feed in the strength of the Lord, in the height of the name of the Lord, his God: and they shall be converted, for now shall he be magnified even to the ends of the earth.
5:4. And he will stand firm and feed on the strength of the Lord, according to the sublime name of the Lord his God. And they will be converted, for now he will be magnified, even to the ends of the earth.
5:4. And he shall stand and feed in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide: for now shall he be great unto the ends 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
4. В ст. 4-м пророк описывает деятельность будущего владыки, как пастыря. - И станет Он, т. е. станет, как пастух, осматривающий свое стадо, как страж его, - вообще, вступит в управление своим народом. Вместо слов и будет пасти в слав. с греческого "и узрит и упасет паству свою", слова "паству свою" представляют положительное дополнение, не имеющее соответствие в евр. т., глаголы же "узрит" (dyetai) и "упасет" (kai poimanei) являются двойным переводом евр. т., глаголы же veraah, которое (с айн) означает пасти и (с алеф) видеть. - В величии имени Господа Бога Своего: по тексту евр. слова эти сказаны о Владыке Израиля, а у LXX-ти они поняты в отношении к находящемуся под Его управлением народу; отсюда в слав. "в славе имене Господа Бога своего пребудут"; чтение это не может быть принято, так как божественное величие членам мессианского Царства в Библии не усвояется. Ибо тогда Он будет великим до краев земли: у LXX-ти опять речь о членах мессианского Царства - dioti nun megalunqhsontai, "ибо они тогда возвеличатся", хотя в некоторых рукописях стоит и единств. число, как и в нашем слав. тексте.
Adam Clarke: Commentary on the Bible - 1831
5:4: He shall stand and feed - The Messiah shall remain with his followers, supporting and governing them in the strength and majesty of the Lord, with all the miraculous interferences of his power, and all the glories of his grace.
And they shall abide - After this the Jews shall no more go astray, but shall remain one people with the Gentiles, under the one Shepherd and Bishop of all souls.
Newcome translates, "They shall be converted" for instead of וישבו veyashebu, he reads וישובו veyashubu, which gives him the translation above. This is the reading of three MSS. of Kennicott's and De Rossi's, with the Syriac, Chaldee, and Vulgate.
For now shall he be great - The Messiah shall be great, as bringing salvation to the ends of the earth. All nations shall receive his religion, and he shall be universal King.
Albert Barnes: Notes on the Bible - 1834
5:4: And He shall stand - The prophet continues to speak of personal acts of this Ruler who was to be born. He was not to pass away, not to rule only by others, but by Himself. To stand is the attitude of a servant, as Jesus, although God and Lord of all, said of Himself, "He shall come forth and serve them" Luk 12:37; "The Son of Man came not to be ministered unto, but to minister" Mat 20:28. "He shall stand" as a Shepherd Isa 61:5, to watch, feed, guard them, day and night; "He shall stand," as Stephen saw Christ "standing on the Right Hand of God" Act 7:55, "to succor all those who suffer for Him." : "For to sit belongs to one judging; to stand, to one fighting or helping." "He shall stand," as abiding, not to pass from them, as Himself saith, "Lo, I am with you alway, even unto the end of the world" Mat 28:20 : and He shall feed His flock by His Spirit, His Word, His Wisdom and doctrine, His example and life; yea, by His own Body and Blood John 6. They whom He feedeth "lack nothing" Psa 23:1.
In the strength of the Lord - He, who feedeth them with divine tenderness, shall also have divine might, His Father's and His own, to protect them; as He saith, "My sheep hear My Voice, and I know them and they follow Me, neither shall any man pluck them out of My Hand. My Father Which gave them Me is greater than all, and no man is able to pluck them out of My Father's Hand. I and My Father are One" Joh 10:27-30. With authority, it is said, "He commandeth even the unclean spirits and they come out" Luk 4:36. His feeding or teaching also was "with authority, and not as the scribes" Mat 7:29.
In the majesty of the name of the Lord His God - As John says, "We beheld His glory, the glory as of the Only-Begotten of His Father" Joh 1:14; and He saith, "All power is given unto Me in heaven and in earth" Mat 28:18; so that the divine glory should shine through the majesty of His teaching, the power of His Grace, upholding His own, and the splendor of the miracles wrought by Him and in His Name. "Of the Name of the Lord;" as He saith again, "Holy Father, keep through Thine own Name those whom Thou hast given Me, that they may be one as We are. While I was with them in the world, I kept them in Thy Name" Joh 17:11-12. : "Whoever then is sent to feed His flock must stand, that is, be firm and unshaken; feed, not sell, nor slay; and feed in might, that is, in Christ." His God, as our Lord Himself, as Man, saith, "Unto My Father, and your Father, and to My God and your God" .
But that Majesty He Himself wields, as no mere man can; He Himself is invested with it. : "To ordinary kings God is strength Psa 28:7; Psa 140:7, or gives strength Sa1 2:10; men have strength in God; this Ruler is clad in the strength of the Lord, that same strength, which the Lord hath, whose is strength. Of Him, as Israel's King, the same is said as of the Lord, as King of the whole earth Psa 93:1; only that the strength of the Messiah is not His own, but the Lord's. He is invested with the strength of the Lord, because He is Man; as Man, He can be invested with the whole strength of the Lord, only because He is also God."
And they shall abide - (Literally, sit, dwell) in rest and security and unbroken peace under Christ their Shepherd and their King; they shall not wander to and fro as heretofore "He, their Shepherd, shall stand; they shall sit." "The word is the more emphatic, because it stands so absolutely. This will be a sitting or dwelling, which will indeed deserve the name. The original promise, so often forfeited by their disobedience should be perfectly fulfilled; "and ye shall dwell in your land safely, and I will give peace in the land, and ye shall lie down, and none shall make you afraid" . So Amos and Micah had before promised . And this is the result of the greatness of the promised Ruler, as the like promise of the Psalm is rested on the immutability of God; "Thou art the Same, and Thy years shall have no end. The children of Thy servants shall dwell, and their seed shall be established before Thee." Psa 102:27-28. For it follows,"
For now - (In the time which Micah saw as did Abraham with the eye of faith,) "now," in contrast to that former time of lowliness. His life shall be divided between a life of obscurity, and a life of never-ending greatness.
Shall He be great unto the (very) ends of the earth - embracing them in His rule, (as David and Solomon had foretold ,) and so none shall harm those whom He, the King of all the earth, shall protect. The universality of protection is derived from an universality of power. To David God says, "I have made thee a great name, like the name of the great that are in the earth" Sa2 7:9. Of Uzziah it is said, "His name went forth far; for he was marvelously helped, until he was strong" (Ch2 26:15, add Ch2 26:8); but of the Messiah alone it is said, that His power should reach to the ends of the earth; as God prophesies of Himself, that His "Name should be great among the pagan" Mal 1:11, Mal 1:14. So Gabriel said to His Mother, "This," whom she should bear, "shall be great" .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:4: stand: Mic 7:14; Psa 23:1, Psa 23:2; Isa 40:10, Isa 40:11, Isa 49:9, Isa 49:10; Eze 34:22-24; Joh 10:27-30
feed: or, rule, Mat 2:6 *marg.
in the majesty: Exo 23:21; Ch1 29:11, Ch1 29:12; Psa 45:3-6, Psa 72:19, Psa 93:1, Psa 145:12; Mat 25:31; Joh 5:22-29, Joh 10:38, Joh 14:9-11; Rev 1:13-18
the Lord: Joh 20:17; Eph 1:3
shall abide: Mat 16:18; Pe1 1:5; Jde 1:1
shall he be great: Psa 22:27, Psa 72:8, Psa 98:3; Isa 49:5, Isa 52:10; Zac 9:10; Luk 1:32; Rev 11:15
Geneva 1599
5:4 And he shall (e) stand and feed in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide: for now shall he be great unto the ends of the earth.
(e) That is, Christ's kingdom will be stable and everlasting, and his people, the Gentiles as well as the Jews, will dwell in safety.
John Gill
5:4 And he shall stand and feed in the strength of the Lord,.... The ruler in Israel, before described and prophesied of; the Messiah, as Kimchi himself interprets it, and other Jewish writers. Kimchi's note is,
"after the affliction, the King Messiah shall stand and feed Israel in the strength of the Lord;''
and so R. Isaac (t) paraphrases the words exactly in the same way: wherefore, as another learned Jew (u) observes, these expressions evince that the ruler here spoken of can be no other than the Messiah; not Zerubbabel, who never attained to this height and happiness. He is both King and Shepherd, and to each of these the act of feeding is ascribed. The same word, in the Greek language, signifies both to rule and to feed and is used by Matthew, Mt 2:6; and kings are often compared to shepherds. Christ feeds his people, his brethren, his flock, his sheep, and lambs all truly converted ones; and this takes in the whole office of a shepherd, and the care he has of his flock; he takes an exact account of them, goes before them, and leads them out into good pastures; sets under shepherds over them; protects them from, all their enemies; looks after what is lost or driven away; heals the sick, strengthens the weak, binds up the broken, and watches over his flock continually: he feeds them with, himself, the bread of life, with his flesh and blood, which are meat and drink indeed; with the doctrines and ordinances of the Gospel; and which are found to be spiritual, savoury, strengthening, satisfying, and soul nourishing food: and he "stands" and does this, being raised from the dead, and possessed of all power in heaven and in earth; which designs not the position of his body, but the ministration of his office, and his alacrity and readiness to perform it, and his constancy in it: and all this "in the strength of the Lord"; in his own strength, as a divine Person, which is the same with the strength of Jehovah; and in the power and strength that is dispensed to him as Mediator; and with his Gospel, the rod of his strength, and in such manner as to defend his flock from all that would devour them:
in the majesty of the name of the Lord his God; Jehovah the Father is the God of Christ, as is Mediator; and his name is in him, even the majesty of it; for, as a divine Person, he has the same nature and perfections with him; and as man, exalted at his right hand, has a name above every name in this world, or that to come; and it is by authority from him, in his office capacity, that he rules and feeds his people, having all judgment committed to him:
and they shall abide; that is, his people, his flock, his sheep fed and ruled by him; these shall continue and persevere under his care and keeping; in him, in whom they are chosen and preserved; in his love, from which they can never be separated; in his hands, out of which none can pluck them; in his church, where they shall ever remain; and so may be considered as a promise of the perseverance of the saints in faith and holiness to the end: or, "they shall sit" (w); quietly and securely, being freed from persecution, with which the Christians were at, ended in the first three centuries: this began to be accomplished in the times of Constantius Chlorus, who helped the Christians in the times of Dioclesian, and with whom the persecutions ended, and peace and prosperity followed:
for now shall he be great unto the ends of the earth; as, he was in the times of Constantine, and will be again. Christ is great in himself, in, his person and offices; and will appear to be so unto all men, even unto the ends of the earth, when his Gospel shall be preached and spread, everywhere; when his kingdom shall be enlarged, and be from sea to sea, and from the river to the ends of the earth; even then shall he appear to be a great King over all the earth, and, the great Shepherd of the sheep, the man, Jehovah's fellow; and to have such a flock, and so large, as never any had; when there will be one fold, and one shepherd; for this prophecy respects the latter day glory. Kimchi's gloss is,
"the name of the Messiah shall be magnified, after the judgment of the wicked.''
(t) Ibid. (Chizzuk Emunah, par. 1. p. 281.) (u) Tanchuma apud Pocock in loc. (w) "sedebunt", Tigurine version, Vatablus, Drusius; "considebunt", Cocceius; so R. Isaac, "they shall sit safely in his time", as is said above, ch. iv. 4. "they shall sit every man", &c. Chizzuk Emunah, ut supra. (par. 1. p. 281.)
John Wesley
5:4 He - The ruler, the Messiah shall stand. This posture speaks the readiness, chearfulness, and stability of Christ, his government, and kingdom. Feed - As a shepherd that diligently guides, preserves, and feeds his sheep. By the strength - By his own almighty strength. Of the name - By commission from the Father in whose name Christ came, preached, wrought miracles, and instituted his gospel church. They - His church made up of converted Jews and Gentiles, shall continue; the gates of hell shall not prevail against them. For - The church is so redeemed, and established, that Christ the Messiah might be glorified, throughout the world.
Robert Jamieson, A. R. Fausset and David Brown
5:4 he shall stand--that is, persevere: implying the endurance of His kingdom [CALVIN]. Rather, His sedulous care and pastoral circumspection, as a shepherd stands erect to survey and guard His flock on every side (Is 61:5) [MAURER].
feed--that is, rule: as the Greek word similarly in Mt 2:6, Margin, means both "feed" and "rule" (Is 40:11; Is 49:10; Ezek 34:23; compare 2Kings 5:2; 2Kings 7:8).
in the majesty of the name of the Lord--possessing the majesty of all Jehovah's revealed attributes ("name") (Is 11:2; Phil 2:6, Phil 2:9; Heb 2:7-9).
his God--God is "His God" in a oneness of relation distinct from the sense in which God is our God (Jn 20:17).
they shall abide--the Israelites ("they," namely, the returning remnant and the "children of Israel previously in Canaan) shall dwell in permanent security and prosperity (Mic 4:4; Is 14:30).
unto the ends of the earth-- (Mic 4:1; Ps 72:8; Zech 9:10).
5:55:5: եւ եղիցի նմա խաղաղութիւն. յորժամ եկեսցէ Ասորեստանեայն յերկիր ձեր՝ եւ յորժամ հասցէ յաշխարհ ձեր. յարուսցէ ՚ի վերայ նորա եւթն հովիւ՝ եւ ո՛ւթ վարիչ մարդկան[10586]։ [10586] Ոմանք. Եւ եղիցի ՚ի նմա խաղա՛՛։ Յօրինակին՝ զկնի բառիս վարիչ դատարկ տեղի թողեալ՝ չակերտիւ նշանակի բերել ինչ ՚ի ներքս, եւ զանց առնէ դնել զայն ՚ի լուս՛՛։ Ուր այլ օրինակ մի՝ ՚ի մարգարէական գիրս քան զամենեսին յաւէտ համեմատ մերումս, յաւելու անդէն՝ վարիչ մարիչ մարդկան։ Ոսկան. Հինգ հովիւս եւ ութն վարիչ մարդկան։
5 Եւ խաղաղութիւն կը լինի նրանով: Երբ ասորեստանցիները գան ձեր երկիրը, եւ երբ նրանք հասնեն ձեր աշխարհը, Տէրը կը բարձրացնի նրանց դէմ եօթը հովիւ եւ ութ ղեկավար մարդիկ:
5 Անիկա խաղաղութիւն պիտի բերէ, Երբ Ասորեստանցին մեր երկիրը մտնէ Ու մեր պալատներուն մէջ ոտք կոխէ, Անոր դէմ եօթը հովիւ Եւ ութ իշխաններ պիտի հանենք։
Եւ եղիցի [56]նմա խաղաղութիւն. յորժամ եկեսցէ Ասորեստանեայն յերկիր [57]ձեր, եւ յորժամ հասցէ յաշխարհ ձեր, յարուսցէ`` ի վերայ նորա եւթն հովիւ եւ ութ վարիչ մարդկան:

5:5: եւ եղիցի նմա խաղաղութիւն. յորժամ եկեսցէ Ասորեստանեայն յերկիր ձեր՝ եւ յորժամ հասցէ յաշխարհ ձեր. յարուսցէ ՚ի վերայ նորա եւթն հովիւ՝ եւ ո՛ւթ վարիչ մարդկան[10586]։
[10586] Ոմանք. Եւ եղիցի ՚ի նմա խաղա՛՛։ Յօրինակին՝ զկնի բառիս վարիչ դատարկ տեղի թողեալ՝ չակերտիւ նշանակի բերել ինչ ՚ի ներքս, եւ զանց առնէ դնել զայն ՚ի լուս՛՛։ Ուր այլ օրինակ մի՝ ՚ի մարգարէական գիրս քան զամենեսին յաւէտ համեմատ մերումս, յաւելու անդէն՝ վարիչ մարիչ մարդկան։ Ոսկան. Հինգ հովիւս եւ ութն վարիչ մարդկան։
5 Եւ խաղաղութիւն կը լինի նրանով: Երբ ասորեստանցիները գան ձեր երկիրը, եւ երբ նրանք հասնեն ձեր աշխարհը, Տէրը կը բարձրացնի նրանց դէմ եօթը հովիւ եւ ութ ղեկավար մարդիկ:
5 Անիկա խաղաղութիւն պիտի բերէ, Երբ Ասորեստանցին մեր երկիրը մտնէ Ու մեր պալատներուն մէջ ոտք կոխէ, Անոր դէմ եօթը հովիւ Եւ ութ իշխաններ պիտի հանենք։
zohrab-1805▾ eastern-1994▾ western am▾
5:55:5 И будет Он мир. Когда Ассур придет в нашу землю и вступит в наши чертоги, мы выставим против него семь пастырей и восемь князей.
5:5 καὶ και and; even ποιμανοῦσιν ποιμαινω shepherd τὸν ο the Ασσουρ ασσουρ in ῥομφαίᾳ ρομφαια broadsword καὶ και and; even τὴν ο the γῆν γη earth; land τοῦ ο the Νεβρωδ νεβρωδ in τῇ ο the τάφρῳ ταφρος he; him καὶ και and; even ῥύσεται ρυομαι rescue ἐκ εκ from; out of τοῦ ο the Ασσουρ ασσουρ when; once ἐπέλθῃ επερχομαι come on / against ἐπὶ επι in; on τὴν ο the γῆν γη earth; land ὑμῶν υμων your καὶ και and; even ὅταν οταν when; once ἐπιβῇ επιβαινω mount; step on ἐπὶ επι in; on τὰ ο the ὅρια οριον frontier ὑμῶν υμων your
5:5 וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be זֶ֖ה zˌeh זֶה this שָׁלֹ֑ום šālˈôm שָׁלֹום peace אַשּׁ֣וּר׀ ʔaššˈûr אַשּׁוּר Asshur כִּֽי־ kˈî- כִּי that יָבֹ֣וא yāvˈô בוא come בְ vᵊ בְּ in אַרְצֵ֗נוּ ʔarṣˈēnû אֶרֶץ earth וְ wᵊ וְ and כִ֤י ḵˈî כִּי that יִדְרֹךְ֙ yiḏrōḵ דרך tread בְּ bᵊ בְּ in אַרְמְנֹתֵ֔ינוּ ʔarmᵊnōṯˈênû אַרְמֹון dwelling tower וַ wa וְ and הֲקֵמֹ֤נוּ hᵃqēmˈōnû קום arise עָלָיו֙ ʕālāʸw עַל upon שִׁבְעָ֣ה šivʕˈā שֶׁבַע seven רֹעִ֔ים rōʕˈîm רעה pasture וּ û וְ and שְׁמֹנָ֖ה šᵊmōnˌā שְׁמֹנֶה eight נְסִיכֵ֥י nᵊsîḵˌê נָסִיךְ leader אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
5:5. et erit iste pax Assyrius cum venerit in terram nostram et quando calcaverit in domibus nostris et suscitabimus super eum septem pastores et octo primates hominesAnd this man shall be our peace, when the Assyrian shall come into our land, and when he shall set his foot in our houses: and we shall raise against him seven shepherds, and eight principal men.
5. And this shall be peace: when the Assyrian shall come into our land, and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men.
5:5. And this man will be our peace, when the Assyrian will come into our land, and when he will trample on our houses; and we will raise against him seven shepherds and eight principal men.
5:5. And this [man] shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men.
And this [man] shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men:

5:5 И будет Он мир. Когда Ассур придет в нашу землю и вступит в наши чертоги, мы выставим против него семь пастырей и восемь князей.
5:5
καὶ και and; even
ποιμανοῦσιν ποιμαινω shepherd
τὸν ο the
Ασσουρ ασσουρ in
ῥομφαίᾳ ρομφαια broadsword
καὶ και and; even
τὴν ο the
γῆν γη earth; land
τοῦ ο the
Νεβρωδ νεβρωδ in
τῇ ο the
τάφρῳ ταφρος he; him
καὶ και and; even
ῥύσεται ρυομαι rescue
ἐκ εκ from; out of
τοῦ ο the
Ασσουρ ασσουρ when; once
ἐπέλθῃ επερχομαι come on / against
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
ὑμῶν υμων your
καὶ και and; even
ὅταν οταν when; once
ἐπιβῇ επιβαινω mount; step on
ἐπὶ επι in; on
τὰ ο the
ὅρια οριον frontier
ὑμῶν υμων your
5:5
וְ wᵊ וְ and
הָיָ֥ה hāyˌā היה be
זֶ֖ה zˌeh זֶה this
שָׁלֹ֑ום šālˈôm שָׁלֹום peace
אַשּׁ֣וּר׀ ʔaššˈûr אַשּׁוּר Asshur
כִּֽי־ kˈî- כִּי that
יָבֹ֣וא yāvˈô בוא come
בְ vᵊ בְּ in
אַרְצֵ֗נוּ ʔarṣˈēnû אֶרֶץ earth
וְ wᵊ וְ and
כִ֤י ḵˈî כִּי that
יִדְרֹךְ֙ yiḏrōḵ דרך tread
בְּ bᵊ בְּ in
אַרְמְנֹתֵ֔ינוּ ʔarmᵊnōṯˈênû אַרְמֹון dwelling tower
וַ wa וְ and
הֲקֵמֹ֤נוּ hᵃqēmˈōnû קום arise
עָלָיו֙ ʕālāʸw עַל upon
שִׁבְעָ֣ה šivʕˈā שֶׁבַע seven
רֹעִ֔ים rōʕˈîm רעה pasture
וּ û וְ and
שְׁמֹנָ֖ה šᵊmōnˌā שְׁמֹנֶה eight
נְסִיכֵ֥י nᵊsîḵˌê נָסִיךְ leader
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
5:5. et erit iste pax Assyrius cum venerit in terram nostram et quando calcaverit in domibus nostris et suscitabimus super eum septem pastores et octo primates homines
And this man shall be our peace, when the Assyrian shall come into our land, and when he shall set his foot in our houses: and we shall raise against him seven shepherds, and eight principal men.
5:5. And this man will be our peace, when the Assyrian will come into our land, and when he will trample on our houses; and we will raise against him seven shepherds and eight principal men.
5:5. And this [man] shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men.
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. И будет Он (seh) мир (schalom): по смыслу русского перевода пророк характеризует будущее царствование Владыки Израиля, обозначает Его свойства усвоением Ему имени мир. Виновником и источником мира Мессия представляется уже до Моисея в кн. Бытия (ХLIX:10) и у пророка Исаии, назвавшего будущего царя "князем мира" (IX:6). Подобно этому и апостол, желая одним словом обозначить дело Мессии, говорит: Он есть мир наш (Еф II:14). Однако принятый в русском тексте перевод рассматриваемых слов Михея не подтверждается греческим переводом. LXX евр. seh (рус Oн) передают или словом auth (сей или ей, т. е. упомянутой в конце ст. 4-го земле) или auth (сей или таков), согласуя с следующим далее eirhnh ("таков будет мир"). Новейшие комментаторы (Новак, Марти, Гоонакер) также полагают, что местоим. seh (сей) указывает на дальнейшее schalom, и понимают все выражение согласно с LХХ-ю. Мирный характер правления владыки Израиля будет следствием могущества, с которым Израиль будет побеждать врагов. Могущество это будет таково, что Израиль восторжествует над всем боговраждебным миром. В качестве представителей этого мира пророк называет ассириян. - Вступит в наши чертоги (bearnmothenu). LXX читали сходное по начертанию beadmathenu (от adamah земля) и потому перевали - "взыдет на страну вашу", каковое чтение, как более натуральное, должно предпочесть еврейскому. - Мы выставим против него семь пастырей и восемь князей (nesiche): неопределенное указание на силу Израиля, на могущество его обороны (ср. Ам I:3; Еккл XI:2). LXX вместо nesiche (с самех) читали neschiche (с шин) и, производя последнее от naschachc уязвлят, перевели dhgmata enqrwpwn или как в слав.: "осмь язв человеческих"; вероятно, LXX разумели бедствия, постигшие Ассирию.
Adam Clarke: Commentary on the Bible - 1831
5:5: And this man shall be the peace - This clause should be joined to the preceding verse, as it finishes the prophecy concerning our blessed Lord, who is the Author and Prince of Israel; and shall finally give peace to all nations, by bringing them under his yoke.
When the Assyrian shall come - This is a new prophecy, and relates to the subversion of the Assyrian empire.
Then shall we raise against him seven shepherds - Supposed to mean the seven Maccabees, Mattathias, and his five sons, and Hyrcanus, the son of Simon.
Eight principal men - Eight princes, the Asmonean race; beginning with Aristobulus, and ending with Herod, who was married to Mariamne. - Sharpe. Perhaps seven and eight are a definite for an indefinite number, as Ecc 11:2; Job 5:19. The prophet means the chiefs of the Medes and Babylonians, the prefects of different provinces who took Nineveh, whose number may have been what is here specified. - Newcome.
Calmet considers this as referring to the invasion of Judea by Cambyses, when the Lord raised up against him the seven magi. He of them who passed for king of the Persians was the Smerdis of Herodotus, the Oropastes of Trogus, and the Artaxerxes of Ezra. These magi were put to death by seven Persian chiefs; who, having delivered the empire from them, set one of themselves, Darius, the son of Hystaspes, upon the throne.
Albert Barnes: Notes on the Bible - 1834
5:5: And this Man shall be the Peace - This, emphatically, that is, "This Same," as is said of Noah, "This same shall comfort us" Gen 5:29, or, in the song of Moses, of the Lord, "This Same is my God" Exo 15:2. Of Him he saith, not only that He brings peace, but that He Himself is that Peace; as Paul saith, "He is our Peace" Eph 2:14, and Isaiah calls Him "the Prince of peace" Isa 9:6, and at His Birth the heavenly host proclaimed "peace on earth" Luk 2:14; and He "preached peace to you which were afar off, and to them that were nigh" Eph 2:17; and on leaving the world He saith, "Peace I leave with you, My Peace I give unto you" Joh 14:27. "He shall be our Peace," within by His Grace, without by His Protection. Lap.: "Wouldest thou have peace with God, thine own soul, thy neighbor? Go to Christ who is our Peace," and follow the footsteps of Christ. "Ask peace of Him who is Peace. Place Christ in thy heart and thou hast placed Peace there."
When the Assyrian shall come into our land, and when he shall tread in our palaces - Assur stands for the most powerful and deadliest foe, "ghostly and bodily," as the Assyrian then was of the people of God. For since this plainly relates to the time after Christ's coming, and, (to say the least,) after the captivity in Babylon and deliverance Mic 4:10 from it, which itself followed the dissolution of the Assyrian Empire, the Assyrians cannot be the literal people, who had long since ceased to be In Isaiah too the Assyrian is the type of antichrist and of Satan .
As Christ is our Peace, so one enemy is chosen to represent all enemies who Act 12:1 vex the Church, whether the human agents or Satan who stirs them up and uses them. "By the Assyrian," says Cyril, "he here means no longer a man out of Babylon, but rather marks out the inventor of sin, Satan. Or rather, to speak fully, the implacable multitude of devils, which spiritually ariseth against all which is holy, and fights against the holy city, the spiritual Zion, whereof the divine Psalmist saith, "Glorious things are spoken of thee, thou city of God." For Christ dwelleth in the Church, and maketh it, as it were, His own city, although by His Godhead filling all things. This city of God then is a sort of land and country of the sanctified and of those enriched in spirit, in unity with God. When then the Assyrian shall come against our city, that is, when barbarous and hostile powers fight against the saints, they shall not find it unguarded."
The enemy may tread on the land and on its palaces, that is, lay low outward glory, vex the body which is of earth and the visible temple of the Holy Spirit, as he did Paul by the thorn in the flesh, the minister of Satan to buffet him, or Job in mind body or estate, but Luk 12:4 after that he has no more than he can do; he cannot hurt the soul, because nothing can separate us from the love of Christ, and (Rup.) Christ who is our Peace is in us; and of the saint too it may be said, "The enemy cannot hurt him" Psa 89:22. Rib.: Much as the Church has been vexed at all times by persecutions of devils and of tyrants, Christ has ever consoled her and given her peace in the persecutions themselves: "Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we are comforted of God. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ" Co2 1:4-5. The Apostles Act 5:41 departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His Name. And Paul writeth to the Hebrews, "ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing that ye have in heaven a better and more enduring substance" Heb 10:34.
Then shall we raise against him seven shepherds and eight principal men - (Literally, anointed, although elsewhere used of pagan princes.)
The "shepherds" are manifestly inferior, spiritual, shepherds, acting under the One Shepherd, by His authority, and He in them. The princes of men are most naturally a civil power, according to its usage elsewhere Jos 13:21; Psa 83:12; Eze 32:30. The "seven" is throughout the Old Testament a symbol of a sacred whole, probably of the union of God with the world , reconciled with it; eight, when united with it, is something beyond it . Since then "seven" denotes a great, complete, and sacred multitude, by the eight he would designate "an incredible and almost countless multitude." Rib.: "So in defense of the Church, there shall be raised up very many shepherds and teachers (for at no time will it be forsaken by Christ;) yea by more and more, countlessly, so that, however persecutions may increase, there shall never be lacking more to teach, and exhort to, the faith."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:5: this: Psa 72:7; Isa 9:6, Isa 9:7; Zac 9:10; Luk 2:14; Joh 14:27, Joh 16:33; Eph 2:14-17; Col 1:20, Col 1:21
when the: Isa 7:14, Isa 8:7-10, Isa 37:31-36, Isa 65:8; Jer 33:15
then: Isa 44:28, Isa 59:19; Zac 1:18-21, Zac 9:13, Zac 10:3, Zac 12:6; Rev 17:14, Rev 19:14
seven: Job 5:19; Pro 6:16, Pro 30:18, Pro 30:29; Ecc 11:2; Amo 1:3, Amo 1:6
principal men: Heb. princes of men
Carl Friedrich Keil and Franz Delitzsch
5:5
Under His rule Israel will attain to perfect peace. Mic 5:5. "And He will be peace. When Asshur shall come into our land, and when he shall tread in our palaces, we set up against him seven shepherds and eight princes of men. Mic 5:6. And they feed the land of Asshur with the sword, and the land of Nimrod in his gates; and He rescues from Asshur when he comes into our land and enters into our border." זה (this man), viz., He who feeds His people in the majesty of God, will be peace, i.e., not merely pacis auctor, but He who carries peace within Himself, and gives it to His people. Compare Eph 2:14, "He is our peace," which points back to this passage. In this relation the Messiah is called the Prince of peace in Is 9:5, as securing peace for Israel in a higher and more perfect sense than Solomon. But in what manner? This is explained more fully in what follows: viz., (1) by defending Israel against the attacks of the imperial power (Is 9:5, Is 9:6); (2) by exalting it into a power able to overcome the nations (Is 9:7-9); and (3) by exterminating all the materials of war, and everything of an idolatrous nature, and so preventing the possibility of war (Is 9:10-15). Asshur is a type of the nations of the world by which the people of the Lord are attacked, because in the time of the prophet this power was the imperial power by which Israel was endangered. Against this enemy Israel will set up seven, yea eight princes, who, under the chief command of the Messiah, i.e., as His subordinates, will drive it back, and press victoriously into its land. (On the combination of the numbers seven and eight, see the discussions at Amos 1:3.) Seven is mentioned as the number of the works proceeding from God, so that seven shepherds, i.e., princes, would be quite sufficient; and this number is surpassed by the eight, to express the thought that there might be even more than were required. נסיכי אדם, not anointed of men, but installed and invested, from nâsakh, to pour out, to form, to appoint; hence Josh 13:21, vassals, here the under-shepherds appointed by the Messiah as the upper-shepherd. The meaning "anointed," which is derived from sūkh, neither suits Josh 13:21 nor Prov 8:23 (see Delitzsch on Ps 2:6). On the figurative expression "feed with the sword," for rule, see Ps 2:9 and Rev_ 2:27; רעוּ from רעה, not from רעע. The land of Asshur is called the land of Nimrod, after the founder of the first empire (Gen 10:9.), to indicate the character of the imperial power with its hostility to the kingdom of God. בּפתחיה, in his gates, i.e., cities and fortresses; gates for cities, as in Is 3:26; Is 13:2, etc.: not at his gates = on his borders, where the Assyrians stream together for defence (Hitzig, Caspari, etc.). The borders of a land are never called gates; nor could a land be devastated or governed from the border, to say nothing of the fact that ב[תחיה corresponds to "in thy palaces" in Mic 5:4, and leads to the thought that Asshur is to be fully repaid for what it has done to the kingdom of God. The thought is rounded off with והצּיל מאשּׁוּר וגו, and so He saves from Asshur, etc., not merely by the fact that Asshur is driven back to his own border, and watched there, but by the fact that he is fed in his own territory with the sword. This victorious conflict with the imperial power must not be restricted to the spiritual victory of the kingdom of God over the kingdoms of the world, as Hengstenberg supposes, appealing to Mic 5:10., according to which the Lord will make His people outwardly defenceless before it becomes fully victorious in Christ (Hengstenberg). For the extermination of the instruments of war announced in Mic 5:10 refers not to the period of the exaltation of the people of God into the world-conquering power, but to the time of consummation, when the hostile powers shall be overcome. Before the people of God reach this goal, they have not only to carry on spiritual conflicts, but to fight for existence and recognition even with the force of arms. The prediction of this conflict and victory is not at variance with the announcement in Mic 4:2-3, that in the Messianic times all nations will go on pilgrimage to Zion, and seek for adoption into the kingdom of God. Both of these will proceed side by side. Many nations, i.e., great crowds out of all nations, will seek the Lord and His gospel, and enter into His kingdom; but a great multitude out of all nations will also persist in their enmity to the Lord and His kingdom and people, and summon all their power to attack and crush it. The more the gospel spreads among the nations, the more will the enmity of unbelief and ungodliness grow, and a conflict be kindled, which will increase till the Lord shall come to the last judgment, and scatter all His foes.
Geneva 1599
5:5 And this [man] (f) shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men.
(f) This Messiah will be a sufficient safeguard for us, and though the enemy invades us for a time, yet will God stir up many who will be able to deliver us.
John Gill
5:5 And this man shall be the peace,.... The word man is not in the text, only this; and refers to the person before spoken of, who was to be born in Bethlehem, to be the ruler in Israel, that should stand and feed his people, and should be great to the ends of the earth; and is no other than the Messiah, as Kimchi, and other Jewish writers, own, Kimchi's note is,
"this peace respects the Messiah; for he shall be the cause or author of peace; as it is said, "he shall speak peace unto the Heathen", Zech 9:10;''
and R. Isaac (x) expresses his sense of the words in much the same language; and it is an observation the Jews sometimes make, and which they give as a sign of the Messiah's coming,
"when you see a Persian horse bound in the land of Israel, look for the feet of the Messiah;''
which is the sense of Mic 5:5; "this shall be the peace, when the Assyrian comes into our land" (y), &c. so Jesus the true Messiah is called "our peace", Eph 2:14; and is the cause and author of peace, not only between Jew and Gentile, but between God and men; which he has made by the blood of his cross, and speaks and gives peace to men; and he is the author of peace in his churches, whose kingdom is a kingdom of peace, of which there will be an abundance in the latter day; for all which he would not be sufficient was he a mere man; though it was proper he should be a man, that he might have blood to shed, a body to offer up, and in it die to procure peace; and yet be more than a man, God also, to put virtue and efficacy into what he did and suffered to obtain it, as well as to secure and continue the peace of his people, and preserve them from all their enemies:
when the Assyrian shall come into our land; not Sennacherib king of Assyria; though by the invasion of Judea, and siege of Jerusalem, he might have lately been concerned in, and by reason of the terror which that had raised in the people; the Assyrian may be here put for any powerful enemy of the people of God in later times; or Satan, and his principalities and powers, even all the powers of darkness Christ our peacemaker engaged with, at the time he made peace by his sufferings and death; and perhaps may chiefly design the Turk, the Gog and Magog of Ezekiel, as Mr. Mede (z) thinks, that will enter into the land of Judea, in order to take it out of the hands of the Jews, who will be possessed of it upon their conversion to Christ; but he by his instruments will secure to them the possession of it, and their peace and prosperity in it:
and when he shall tread in our palaces; the palaces of our princes, and nobles, and great men, at least attempt to do it:
then shall we raise against him; the Assyrian, or whatsoever enemy is meant by him: or, "with him", that is, the Messiah, as Kimchi and others (a) interpret it. The Targum is,
"then will we appoint over us;''
which sense the above writer wonders at, as being contrary to the Hebrew text:
seven shepherds, and eight principal men; that is, many, as the phrase is used in Eccles 11:2; to which passage Aben Ezra and Kimchi refer us; these are, as the last mentioned writer and others say (b), the princes of the Messiah; and, according to the ancient (c) Jewish Rabbins, the seven shepherds are particularly these, David in the midst, Adam, Seth, Methuselah, on his right hand (Kimchi has it, Seth, Enoch, and Methuselah), and Abraham, Jacob, and Moses, on his left hand; and the eight principal men are, Jesse, Saul, Samuel, Amos, Zephaniah, Zedekiah (in Kimchi and Rabbot it is Hezekiah), Elijah, and the Messiah; but, as Aben Ezra, not fifteen persons are designed, at most but eight, according to this form of speech in Prov 30:15; &c. Calmet (d) takes those seven or eight shepherds to he the seven princes confederate with Darius the son of Hystaspes, who killed Smerdis the Magian, who had possessed himself of the empire of the Persians, after the death of Cambyses; but Smerdis was not an Assyrian, nor is the kingdom of Persia here meant, but the land of Judea; and the prophecy respects the times of the Messiah, who should appear there, and where would be raised up men to support his interest: and if conjecture may be allowed, as this may be understood of the apostles and first preachers of the Gospel, the princes of the Messiah, who were raised up, at the prayer and request of the church, to oppose Satan and his emissaries, in the first times of the Gospel; by these may be meant the writers of the New Testament, the four evangelists, Matthew, Mark, Luke, and John, and the Apostles Peter, James, and Jude, which make the seven shepherds; and if you add to these the Apostle Paul, they will make eight principal men; or rather I should think the seven angels are pointed at, that shall pour out the last plagues on the antichristian states; to which, if another angel is added, that will proclaim the fall of Babylon, the same number will be made up; see Rev_ 16:1; and who will assist the Jews against the Turks, when they shall attempt to dispossess them of their land, they shall again inherit.
(x) Ut supra. (Chizzuk Emunah, par. 1. p. 281.) (y) Echa Rabbati, fol. 48. 3. (z) Works, l. 4. Ep. 41. p. 796. (a) Vid. Chizzuk Emunah, par. 1. p. 282. (b) Ibid. (c) T. Bab. Succa, fol. 52. 2. Shirhashirim Rabba, fol. 26. 3. (d) Dictionary, in the word "Shepherds".
John Wesley
5:5 This man - The Messiah. The peace - Which is promised to the people of God; all their deliverances are not only for his sake, but effected by his power. Shall tread in our palaces - Which Sennacherib did in all the cities of Judah, except Jerusalem. We - Hezekiah, and with him the prophets and people, shall prevail with God to send deliverance. Seven shepherds - A certain number put for an uncertain.
Robert Jamieson, A. R. Fausset and David Brown
5:5 this man--in Hebrew simply "This." The One just mentioned; He and He alone. Emphatical for Messiah (compare Gen 5:29).
the peace--the fountainhead of peace between God and man, between Israel and Israel's justly offended God (Gen 49:10; Is 9:6; Eph 2:14, Eph 2:17; Col 1:20), and, as the consequence, the fountain of "peace on earth," where heretofore all is strife (Mic 4:3; Hos 2:18; Zech 9:10; Lk 2:14).
the Assyrian--Being Israel's most powerful foe at that time, Assyria is made the representative of all the foes of Israel in all ages, who shall receive their final destruction at Messiah's appearing (Eze. 38:1-23).
seven shepherds, and eight--"Seven" expresses perfection; "seven and eight" is an idiom for a full and sufficient number (Job 5:19; Prov 6:16; Eccles 11:2).
principal men--literally, "anointed (humble) men" (Ps 62:9), such as the apostles were. Their anointing, or consecration and qualification to office, was by the Holy Spirit [CALVIN] (1Jn 2:20, 1Jn 2:27). "Princes" also were anointed, and they are mentioned as under Messiah (Is 32:1). English Version therefore gives the probable sense.
5:65:6: Եւ հովուեսցեն զԱսորեստանեայն սրով. եւ զերկիրն Նեբրովթայ ՚ի պատնիշի իւրում. եւ փրկեսցէ զքեզ յԱսորեստանւոյն՝ յորժամ եկեսցէ յերկիր ձեր. եւ յորժամ հասցէ ՚ի վերայ սահմանաց ձերոց։
6 Նրանք կը հովուեն Ասորեստանը սրով եւ Նեբրոթի երկիրը, իր պարիսպների մէջ. նա կը փրկի քեզ Ասորեստանից, երբ գայ ձեր երկիրը եւ երբ յարձակուի ձեր սահմանների վրայ:
6 Անոնք Ասորեստանը սուրով Ու Նեբրովթը իր դռներուն մէջ պիտի սպառեն։Անիկա մեզ պիտի ազատէ Ասորեստանցիներէն, Երբ անոնք մեր երկիրը մտնեն Ու մեր սահմաններուն մէջ ոտք կոխեն։
Եւ [58]հովուեսցեն զԱսորեստանեայն`` սրով, եւ զերկիրն Նեբրովթայ [59]ի պատնիշի իւրում. եւ փրկեսցէ զքեզ`` յԱսորեստանւոյն` յորժամ եկեսցէ յերկիր [60]ձեր, եւ յորժամ հասցէ ի վերայ սահմանաց ձերոց:

5:6: Եւ հովուեսցեն զԱսորեստանեայն սրով. եւ զերկիրն Նեբրովթայ ՚ի պատնիշի իւրում. եւ փրկեսցէ զքեզ յԱսորեստանւոյն՝ յորժամ եկեսցէ յերկիր ձեր. եւ յորժամ հասցէ ՚ի վերայ սահմանաց ձերոց։
6 Նրանք կը հովուեն Ասորեստանը սրով եւ Նեբրոթի երկիրը, իր պարիսպների մէջ. նա կը փրկի քեզ Ասորեստանից, երբ գայ ձեր երկիրը եւ երբ յարձակուի ձեր սահմանների վրայ:
6 Անոնք Ասորեստանը սուրով Ու Նեբրովթը իր դռներուն մէջ պիտի սպառեն։Անիկա մեզ պիտի ազատէ Ասորեստանցիներէն, Երբ անոնք մեր երկիրը մտնեն Ու մեր սահմաններուն մէջ ոտք կոխեն։
zohrab-1805▾ eastern-1994▾ western am▾
5:65:6 И будут они пасти землю Ассура мечом и землю Немврода в самых воротах ее, и Он-то избавит от Ассура, когда тот придет в землю нашу и когда вступит в пределы наши.
5:6 καὶ και and; even ἔσται ειμι be τὸ ο the ὑπόλειμμα υπολειμμα remnant; remainder τοῦ ο the Ιακωβ ιακωβ Iakōb; Iakov ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste ἐν εν in μέσῳ μεσος in the midst; in the middle λαῶν λαος populace; population πολλῶν πολυς much; many ὡς ως.1 as; how δρόσος δροσος from; by κυρίου κυριος lord; master πίπτουσα πιπτω fall καὶ και and; even ὡς ως.1 as; how ἄρνες αρην lamb ἐπὶ επι in; on ἄγρωστιν αγρωστις that way; how μὴ μη not συναχθῇ συναγω gather μηδεὶς μηδεις not even one; no one μηδὲ μηδε while not; nor ὑποστῇ υφιστημι in υἱοῖς υιος son ἀνθρώπων ανθρωπος person; human
5:6 וְ wᵊ וְ and רָע֞וּ rāʕˈû רעע break אֶת־ ʔeṯ- אֵת [object marker] אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth אַשּׁוּר֙ ʔaššûr אַשּׁוּר Asshur בַּ ba בְּ in † הַ the חֶ֔רֶב ḥˈerev חֶרֶב dagger וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth נִמְרֹ֖ד nimrˌōḏ נִמְרֹד Nimrod בִּ bi בְּ in פְתָחֶ֑יהָ fᵊṯāḥˈeʸhā פֶּתַח opening וְ wᵊ וְ and הִצִּיל֙ hiṣṣîl נצל deliver מֵֽ mˈē מִן from אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur כִּֽי־ kˈî- כִּי that יָבֹ֣וא yāvˈô בוא come בְ vᵊ בְּ in אַרְצֵ֔נוּ ʔarṣˈēnû אֶרֶץ earth וְ wᵊ וְ and כִ֥י ḵˌî כִּי that יִדְרֹ֖ךְ yiḏrˌōḵ דרך tread בִּ bi בְּ in גְבוּלֵֽנוּ׃ ס ḡᵊvûlˈēnû . s גְּבוּל boundary
5:6. et pascent terram Assur in gladio et terram Nemrod in lanceis eius et liberabit ab Assur cum venerit in terram nostram et cum calcaverit in finibus nostrisAnd they shall feed the land of Assyria with the sword, and the land of Nemrod with the spears thereof: and he shall deliver us from the Assyrian when he shall come into our land, and when he shall tread in our borders.
6. And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: and he shall deliver us from the Assyrian, when he cometh into our land, and when he treadeth within our border.
5:6. And they will graze on the land of Assur with the sword, and the land of Nimrod with its spears; and he will free us from Assur, when he will come into our land, and when he will trample our borders.
5:6. And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he deliver [us] from the Assyrian, when he cometh into our land, and when he treadeth within our borders.
And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he deliver [us] from the Assyrian, when he cometh into our land, and when he treadeth within our borders:

5:6 И будут они пасти землю Ассура мечом и землю Немврода в самых воротах ее, и Он-то избавит от Ассура, когда тот придет в землю нашу и когда вступит в пределы наши.
5:6
καὶ και and; even
ἔσται ειμι be
τὸ ο the
ὑπόλειμμα υπολειμμα remnant; remainder
τοῦ ο the
Ιακωβ ιακωβ Iakōb; Iakov
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
ἐν εν in
μέσῳ μεσος in the midst; in the middle
λαῶν λαος populace; population
πολλῶν πολυς much; many
ὡς ως.1 as; how
δρόσος δροσος from; by
κυρίου κυριος lord; master
πίπτουσα πιπτω fall
καὶ και and; even
ὡς ως.1 as; how
ἄρνες αρην lamb
ἐπὶ επι in; on
ἄγρωστιν αγρωστις that way; how
μὴ μη not
συναχθῇ συναγω gather
μηδεὶς μηδεις not even one; no one
μηδὲ μηδε while not; nor
ὑποστῇ υφιστημι in
υἱοῖς υιος son
ἀνθρώπων ανθρωπος person; human
5:6
וְ wᵊ וְ and
רָע֞וּ rāʕˈû רעע break
אֶת־ ʔeṯ- אֵת [object marker]
אֶ֤רֶץ ʔˈereṣ אֶרֶץ earth
אַשּׁוּר֙ ʔaššûr אַשּׁוּר Asshur
בַּ ba בְּ in
הַ the
חֶ֔רֶב ḥˈerev חֶרֶב dagger
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֶ֥רֶץ ʔˌereṣ אֶרֶץ earth
נִמְרֹ֖ד nimrˌōḏ נִמְרֹד Nimrod
בִּ bi בְּ in
פְתָחֶ֑יהָ fᵊṯāḥˈeʸhā פֶּתַח opening
וְ wᵊ וְ and
הִצִּיל֙ hiṣṣîl נצל deliver
מֵֽ mˈē מִן from
אַשּׁ֔וּר ʔaššˈûr אַשּׁוּר Asshur
כִּֽי־ kˈî- כִּי that
יָבֹ֣וא yāvˈô בוא come
בְ vᵊ בְּ in
אַרְצֵ֔נוּ ʔarṣˈēnû אֶרֶץ earth
וְ wᵊ וְ and
כִ֥י ḵˌî כִּי that
יִדְרֹ֖ךְ yiḏrˌōḵ דרך tread
בִּ bi בְּ in
גְבוּלֵֽנוּ׃ ס ḡᵊvûlˈēnû . s גְּבוּל boundary
5:6. et pascent terram Assur in gladio et terram Nemrod in lanceis eius et liberabit ab Assur cum venerit in terram nostram et cum calcaverit in finibus nostris
And they shall feed the land of Assyria with the sword, and the land of Nemrod with the spears thereof: and he shall deliver us from the Assyrian when he shall come into our land, and when he shall tread in our borders.
5:6. And they will graze on the land of Assur with the sword, and the land of Nimrod with its spears; and he will free us from Assur, when he will come into our land, and when he will trample our borders.
5:6. And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he deliver [us] from the Assyrian, when he cometh into our land, and when he treadeth within our borders.
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
6. Пророк усиливает мысль о будущем торжестве Израиля над врагами. Землю Немвродову, т. е. Вавилон (Быт X:9). Называя отдельно "землю Ассура" и принадлежавшую к ней "землю Немврода", пророк указывает на обширность территории, на которой будет проявляться могущество Израиля. - В самых воротах ее (bipthacheha), т. е. в укреплениях ее (Кейль, Юнгеров). LXX имеют неясное en th tafrf authV, в яме ее или во рве, обведенном вокруг города. Вульг. читает in lanoeis ejus, копьями своими; чтение Вульг. перешло и в наш слав. текст; так как при этом чтении выдерживается параллелизм членов, то оно должно быть предпочтено еврейскому. Вероятно, нынешнее евр. bipthacheha явилось из bapthichah (pthichah - меч, копье).
Adam Clarke: Commentary on the Bible - 1831
5:6: The land of Nimrod - Assyria, and Nineveh its capital; and Babylon, which was also built by Nimrod, who was its first king, Gen 10:11, Gen 10:12, in the margin.
In the entrances thereof - At its posts or watergates; for it was by rendering themselves masters of the Euphrates that the Medes and Persians took the city, according to the prediction of Jeremiah, Jer 51:32, Jer 51:36. Calmet thinks that this refers to the deliverance of the land from Cambyses by his death, and the insurrection of the eight princes mentioned above, who made themselves masters of the whole Babylonian empire, etc. Perhaps it is best to refer it to the invasion of Judea by Nebuchadnezzar; and the final destruction of the Babylonish empire by Cyrus, who took Babylon, slew Belshazzar, and possessed himself of the kingdom.
Albert Barnes: Notes on the Bible - 1834
5:6: And they shall waste - Literally, feed on, and so eat up. They who were shepherds of their own people, should consume their enemies. Jeremiah uses the same image. "The shepherds with their flocks shall come unto her; they shall pitch tents against her round about; they shall feed, each his space" Jer 6:3. So Joshua and Caleb say, "They, (the inhabitants of Canaan,) are bread for us" Num 14:9. So it was said to Peter, "arise, Peter, kill and eat" Act 10:13; and what once was common, defiled and unclean, shall turn to the nourishment and growth of the Church, and be incorporated into Christ, being made part of His Body.
And the land of Nimrod - Babylon, which should displace Assyria, but should carry on its work of chastising God's people, is joined by Micah, as by Isaiah isa 10:5-34; 13-14:27, as an object of His judgment. In Isaiah, they are the actual Assyria Isa 10:12-15 and Babylon Isa 14:13-15 whose destruction is foretold, yet so as to shadow out rebellion against God in its intensest form, making itself independent of, or measuring itself against, God. Hence, probably, here alone in holy Scripture, Babylon is called "the land of Nimrod," as indeed he founded it Gen 10:10, but therewith was the author of the tower of Babel also, which was built in rebellion against God, whence his own name was derived . Assyria then, and the world-empire which should succeed it, stand as representing the God-opposed world.
In the entrances thereof - (Literally, in the gates thereof.) The shepherds of Israel shall not act on the defensive only, but shall have victory over the world and Satan, carrying back the battle into his own dominions, and overthrowing him there. Satan's malice, so far from hurting the Church, shall turn to its good. Wherein he hoped to waste it, he shall be wasted; wherein he seemed to triumph, he shall be foiled. So it has been ever seen, how, under every persecution, the Church grew. : "The more it was pressed down, the more it rose up and flourished;" , "Shivering the assault of the Pagans, and strengthened more and more, not by resisting, but by enduring." Yet all, by whomsoever done, shall be the work of Christ alone, enduring in martyrs, teaching in pastors, converting through the Apostles of pagan nations. Wherefore he adds:
Thus (And) He shall deliver us from the Assyrian - Not they, the subordinate shepherds, but He, the Chief Shepherd until the last enemy shall be destroyed and death shall be swallowed up in victory, shall deliver, whether by them or by Himself as He often so doth, - not us only (the saying is the larger because unlimited) but - He shall deliver, absolutely. Whosoever shall be delivered, He shall be their deliverer; all, whom He alone knoweth, who alone "knoweth them that are His" Ti2 2:19. "Neither is there salvation in any other" Act 4:12. "Whoso glorieth, let him glory in the Lord" Co2 10:17. Every member of Christ has part in this, who, through the grace of God, "has power and strength to have victory and to triumph against the devil, the world, and the flesh" - not he, but the grace of God which is with him; and much more, all, whether Apostles or Apostolic men, or Pastors, or Bishops and Overseers, who, by preaching or teaching or prayer, bring those to the knowledge of the truth, who "sat in darkness and the shadow of death" Psa 107:10, and by whom "God translates us into the kingdom of His dear Son" Col 1:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:6: they: Isa 14:2, Isa 33:1; Nah 2:11-13, Nah 3:1-3
waste: Heb. eat up
the land of Nimrod: Gen 10:9-11 *marg.
in the entrances thereof: or, with her own naked swords, thus. Isa 14:25; Luk 1:71, Luk 1:74
the Assyrian: Kg2 15:29, Kg2 17:3-5, Kg2 18:9-15, Kg2 19:32-35; Ch2 33:11; Isa 10:5-12
Geneva 1599
5:6 And they shall waste the (g) land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he (h) deliver [us] from the Assyrian, when he cometh into our land, and when he treadeth within our borders.
(g) These whom God will raise up for the deliverance of his Church, will destroy all the enemies of it, who are meant here by the Assyrians and Babylonians, who were the chief enemies at that time.
(h) By these governors will God deliver us when the enemy comes into our land.
John Gill
5:6 And they shall waste the land of Assyria with the sword,.... Or "feed (e) upon it" with the sword, destroy the inhabitants of it; either spiritually subdue the nations of the world to the obedience of Christ, the sword of the Spirit, which is the word of God; the preaching of the Gospel, the ministry of the apostles, and others, in the Gentile world; see 2Cor 10:3; or literally, meaning that the angels of the vials, the Christian princes, shall destroy the Ottoman empire with the sword:
and the land of Nimrod in the entrances thereof; the same with Babylon, the empire of which was first set up by Nimrod, the beginning of whose kingdom was Babel, Gen 10:11; the same with Nebrodas, a name of Bacchus, which is no other than Barchus the son of Chus, as Nimrod was the son of Cush, and Bacchus was a mighty hunter, as he was; all which Bochart (f) has observed: now his country was Babel, Erech, Accad, and Calneh, in the land of Shinar, that is, the land of Babylon, as the Targum of Onkelos and Jerusalem in Gen 10:10, render it; though some think Nimrod extended his dominions into Assyria; and translate (g) Mic 5:11 "out of that land, he" (that is, Nimrod) "went forth into Assyria, and builded Nineveh, and the city Rehoboth, and Calah"; and the Targum of Jonathan is very express for it, which paraphrases the words thus,
"out of that land went forth Nimrod, and he reigned in Assyria, because he would not be in the counsel of the generation of the division, and he left these four cities; and the Lord gave him a place (or Assyria), and he built four other cities, Nineveh, &c.''
hence some (h) have thought that the land of Assyria and the land of Nimrod here design one and the same country; but Ashur, in the text in Genesis, seems rather to be the name of a man than of a place, even of the son of Shem so called, from whom the country of Assyria had its name; whereas, if had been so soon in the hands of Nimrod, and so many cities had been built by him in it, it would rather have been called by his name than Ashur's; and it seems most reasonable to conclude that the cities of Nineveh, &c. were built by the latter, and not the former; and the two countries of Assyria and Nimrod, or Babylon, are very plainly in this text distinguished from one another; though they might at the time of this prophecy be united under Esarhaddon, who was both king of Assyria and Babylon; and at this present time they are both in the hands of the Turks, and in all probability will be until this prophecy is fulfilled in the destruction of them by the Christian princes: the same thing is meant as before; and the word rendered "in the entrances thereof" may as well be translated "with its sword" (i); or, as the margin of our Bibles, "with her own naked swords"; so Kimchi and Aben Ezra interpret it:
thus shall he deliver us from the Assyrian, when he cometh into our land, and when he treadeth within our borders; that is, the King Messiah shall work this deliverance, as Kimchi and others (k) explain it; Christ delivered his people from all their spiritual enemies when he made peace for them; and he will deliver them in the latter day from both Pope and Turk, when he will destroy the man of sin by the breath of his mouth, and dry up the river Euphrates, and cast both beast and false prophet into the lake that burns with fire and brimstone; though all that is said in this verse and Mic 5:5 may have had its accomplishment already, at least in part, in the Saracens and their empire, which begun in the year 623, and who prevailed very much in Arabia, Palestine, Syria, Persia, Egypt, and Africa, and even penetrated into Spain and France, in all which places were Christian churches; and so may be called "our land", as the churches therein "our palaces", which these people entered into, trod upon, profaned, or destroyed; and the seven or eight principal men raised against them may be the Christian princes that fought with them, and drove them back, and destroyed their land; such as Hugh the great, brother to Philip king of France; Robert earl of Flanders; Robert earl of Normandy, brother to William the Conqueror, king of England; Stephen earl of Blois; Raymund earl of Tholouse; Godfrey duke of Lorrain, and his brothers Baldwin and Eustachius, and others. These beginning at Nice, where once a famous Christian council was held, and driving the army of Solyman from thence, in the space off our years subdued many provinces of Asia, Lycaonia, Cilicia, Syria, Mesopotamia, and Comagena; and at length having put to flight the Turks, and ejected the Saracens, took Jerusalem, and made Godfrey of Bullein king of it (l). Some (m) have interpreted it of the emperor of Germany, and the seven electors in the empire (for formerly they were no more), happily and with success carrying on a war against the Turks, Tartars, and Saracens, when they broke into Europe; but the former sense seems better; and it is best of all to understand the prophecy of the destruction of the Turk or Ottoman empire in the latter day by the Christian princes.
(e) "et depascent", Montanus, Drusius; "pascent", Piscator, Grotius, Cocceius. (f) Phaleg. l. 1. c. 2. col. 12. (g) Vatablus, Junius and Tremellius, Bochart, Cocceius, and others. (h) Bochart, Phaleg. l. 4. c. 12. c. 229. Bedford's Chronology, p. 773. (i) "gladiis suis", Pagninus, Montanus, Munster, Tigurine version; so R. Sol. Urbin. Ohel Moed, fol. 31. 2. (k) R. Isaac, ib. p. 283. Abarbinel, &c. (l) Vid. Witsii Exercitat. 8. de Assyriis in Miscel. Sacr. tom. 2. p. 218, 219, 220. (m) Vid. Gurtler. Voc. Typic. Prophetic. Explicat. p. 18.
John Wesley
5:6 They - The seven shepherds, and eight principal men, those great instruments of God's revenge, and his church's deliverance. Waste the land - So did Merodach Baladan, king of Babylon. The land of Nimrod - The same with the land of Assyria. The entrance - The fortified frontiers. In this manner shall he, the Messiah, deliver the Jews, his people. The Assyrian - The type of all other enemies, to the people of God.
Robert Jamieson, A. R. Fausset and David Brown
5:6 waste--literally, "eat up": following up the metaphor of "shepherds" (compare Num 22:4; Jer 6:3).
land of Nimrod--Babylon (Mic 4:10; Gen 10:10); or, including Assyria also, to which he extended his borders (Gen 10:11).
in the entrances--the passes into Assyria (4Kings 3:21). The Margin and JEROME, misled by a needless attention to the parallelism, "with the sword," translate, "with her own naked swords"; as in Ps 55:21 the Hebrew is translated. But "in the entrances" of Assyria, answers to, "within our borders." As the Assyrians invade our borders, so shall their own borders or "entrances" be invaded.
he . . . he--Messiah shall deliver us, when the Assyrian shall come.
5:75:7: Եւ եղիցի մնացորդքն Յակոբայ ՚ի հեթանոսս ՚ի մէջ ազգաց բազմաց՝ իբրեւ զցօղ անկեալ ՚ի Տեառնէ, եւ իբրեւ զգառինս ՚ի վերայ սիզոյ, որպէս զի ժողովեսցէ եւ մի՛ մի. եւ մի՛ մնասցէ ՚ի մէջ որդւոց մարդկան[10587]։ [10587] Ոմանք. Եւ եղիցի մնացորդն Յա՛՛... որպէս զի մի՛ ժողովեսցի. եւ մի մի։ Ոսկան. Եւ իբրեւ կաթիլ ՚ի վերայ սիզոյ, որպէս զի մի՛ ժողովեսցի ՚ի մի, եւ մի՛ մնասցէ։
7 Յակոբի սերնդի մնացորդացը հեթանոս բազում ազգերի մէջ կը լինի ինչպէս Տիրոջից եկած ցօղ եւ ինչպէս գառները խոտի վրայ, որպէսզի չհաւաքուի առանձին-առանձին եւ չմնայ մարդկանց որդիների մէջ:
7 Յակոբին մնացորդը շատ ժողովուրդներու մէջ Ցօղի պէս պիտի ըլլայ, որ Տէրոջմէ կու գայ Եւ շաղի պէս, որ կանանչ խոտի վրայ կ’իջնէ. Որ մարդէ չի սպասեր Ու մարդու որդիներէն չի յուսար։
Եւ եղիցի մնացորդն Յակոբայ ի հեթանոսս, ի մէջ ազգաց բազմաց` իբրեւ զցօղ անկեալ ի Տեառնէ, եւ իբրեւ կաթիլ ի վերայ սիզոյ, [61]որպէս զի մի՛ ժողովեսցի եւ մի՛ մի, եւ մի՛ մնասցէ ի մէջ`` որդւոց մարդկան:

5:7: Եւ եղիցի մնացորդքն Յակոբայ ՚ի հեթանոսս ՚ի մէջ ազգաց բազմաց՝ իբրեւ զցօղ անկեալ ՚ի Տեառնէ, եւ իբրեւ զգառինս ՚ի վերայ սիզոյ, որպէս զի ժողովեսցէ եւ մի՛ մի. եւ մի՛ մնասցէ ՚ի մէջ որդւոց մարդկան[10587]։
[10587] Ոմանք. Եւ եղիցի մնացորդն Յա՛՛... որպէս զի մի՛ ժողովեսցի. եւ մի մի։ Ոսկան. Եւ իբրեւ կաթիլ ՚ի վերայ սիզոյ, որպէս զի մի՛ ժողովեսցի ՚ի մի, եւ մի՛ մնասցէ։
7 Յակոբի սերնդի մնացորդացը հեթանոս բազում ազգերի մէջ կը լինի ինչպէս Տիրոջից եկած ցօղ եւ ինչպէս գառները խոտի վրայ, որպէսզի չհաւաքուի առանձին-առանձին եւ չմնայ մարդկանց որդիների մէջ:
7 Յակոբին մնացորդը շատ ժողովուրդներու մէջ Ցօղի պէս պիտի ըլլայ, որ Տէրոջմէ կու գայ Եւ շաղի պէս, որ կանանչ խոտի վրայ կ’իջնէ. Որ մարդէ չի սպասեր Ու մարդու որդիներէն չի յուսար։
zohrab-1805▾ eastern-1994▾ western am▾
5:75:7 И будет остаток Иакова среди многих народов как роса от Господа, как ливень на траве, и он не будет зависеть от человека и полагаться на сынов Адамовых.
5:7 καὶ και and; even ἔσται ειμι be τὸ ο the ὑπόλειμμα υπολειμμα remnant; remainder τοῦ ο the Ιακωβ ιακωβ Iakōb; Iakov ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste ἐν εν in μέσῳ μεσος in the midst; in the middle λαῶν λαος populace; population πολλῶν πολυς much; many ὡς ως.1 as; how λέων λεων lion ἐν εν in κτήνεσιν κτηνος livestock; animal ἐν εν in τῷ ο the δρυμῷ δρυμος and; even ὡς ως.1 as; how σκύμνος σκυμνος in ποιμνίοις ποιμνιον flock προβάτων προβατον sheep ὃν ος who; what τρόπον τροπος manner; by means ὅταν οταν when; once διέλθῃ διερχομαι pass through; spread καὶ και and; even διαστείλας διαστελλω enjoin; distinctly command ἁρπάσῃ αρπαζω snatch καὶ και and; even μὴ μη not ᾖ ειμι be ὁ ο the ἐξαιρούμενος εξαιρεω extract; take out
5:7 וְ wᵊ וְ and הָיָ֣ה׀ hāyˈā היה be שְׁאֵרִ֣ית šᵊʔērˈîṯ שְׁאֵרִית rest יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob בְּ bᵊ בְּ in קֶ֨רֶב֙ qˈerev קֶרֶב interior עַמִּ֣ים ʕammˈîm עַם people רַבִּ֔ים rabbˈîm רַב much כְּ kᵊ כְּ as טַל֙ ṭˌal טַל dew מֵ mē מִן from אֵ֣ת ʔˈēṯ אֵת together with יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּ ki כְּ as רְבִיבִ֖ים rᵊvîvˌîm רְבִיבִים rain עֲלֵי־ ʕᵃlê- עַל upon עֵ֑שֶׂב ʕˈēśev עֵשֶׂב herb אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not יְקַוֶּה֙ yᵊqawwˌeh קוה wait for לְ lᵊ לְ to אִ֔ישׁ ʔˈîš אִישׁ man וְ wᵊ וְ and לֹ֥א lˌō לֹא not יְיַחֵ֖ל yᵊyaḥˌēl יחל wait, to hope לִ li לְ to בְנֵ֥י vᵊnˌê בֵּן son אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
5:7. et erunt reliquiae Iacob in medio populorum multorum quasi ros a Domino et quasi stillae super herbam quae non expectat virum et non praestolatur filios hominumAnd the remnant of Jacob shall be in the midst of many peoples, as a dew from the Lord, and as drops upon the grass, which waiteth not for man, nor tarrieth for the children of men.
7. And the remnant of Jacob shall be in the midst of many peoples as dew from the LORD, as showers upon the grass; that tarrieth not for man, nor waiteth for the sons of men.
5:7. And there will be a remnant of Jacob in the midst of many peoples, like a dew from the Lord and like drops upon the grass, which awaits no man and does not stand before the sons of men.
5:7. And the remnant of Jacob shall be in the midst of many people as a dew from the LORD, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men.
And the remnant of Jacob shall be in the midst of many people as a dew from the LORD, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men:

5:7 И будет остаток Иакова среди многих народов как роса от Господа, как ливень на траве, и он не будет зависеть от человека и полагаться на сынов Адамовых.
5:7
καὶ και and; even
ἔσται ειμι be
τὸ ο the
ὑπόλειμμα υπολειμμα remnant; remainder
τοῦ ο the
Ιακωβ ιακωβ Iakōb; Iakov
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
ἐν εν in
μέσῳ μεσος in the midst; in the middle
λαῶν λαος populace; population
πολλῶν πολυς much; many
ὡς ως.1 as; how
λέων λεων lion
ἐν εν in
κτήνεσιν κτηνος livestock; animal
ἐν εν in
τῷ ο the
δρυμῷ δρυμος and; even
ὡς ως.1 as; how
σκύμνος σκυμνος in
ποιμνίοις ποιμνιον flock
προβάτων προβατον sheep
ὃν ος who; what
τρόπον τροπος manner; by means
ὅταν οταν when; once
διέλθῃ διερχομαι pass through; spread
καὶ και and; even
διαστείλας διαστελλω enjoin; distinctly command
ἁρπάσῃ αρπαζω snatch
καὶ και and; even
μὴ μη not
ειμι be
ο the
ἐξαιρούμενος εξαιρεω extract; take out
5:7
וְ wᵊ וְ and
הָיָ֣ה׀ hāyˈā היה be
שְׁאֵרִ֣ית šᵊʔērˈîṯ שְׁאֵרִית rest
יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob
בְּ bᵊ בְּ in
קֶ֨רֶב֙ qˈerev קֶרֶב interior
עַמִּ֣ים ʕammˈîm עַם people
רַבִּ֔ים rabbˈîm רַב much
כְּ kᵊ כְּ as
טַל֙ ṭˌal טַל dew
מֵ מִן from
אֵ֣ת ʔˈēṯ אֵת together with
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּ ki כְּ as
רְבִיבִ֖ים rᵊvîvˌîm רְבִיבִים rain
עֲלֵי־ ʕᵃlê- עַל upon
עֵ֑שֶׂב ʕˈēśev עֵשֶׂב herb
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
יְקַוֶּה֙ yᵊqawwˌeh קוה wait for
לְ lᵊ לְ to
אִ֔ישׁ ʔˈîš אִישׁ man
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יְיַחֵ֖ל yᵊyaḥˌēl יחל wait, to hope
לִ li לְ to
בְנֵ֥י vᵊnˌê בֵּן son
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
5:7. et erunt reliquiae Iacob in medio populorum multorum quasi ros a Domino et quasi stillae super herbam quae non expectat virum et non praestolatur filios hominum
And the remnant of Jacob shall be in the midst of many peoples, as a dew from the Lord, and as drops upon the grass, which waiteth not for man, nor tarrieth for the children of men.
5:7. And there will be a remnant of Jacob in the midst of many peoples, like a dew from the Lord and like drops upon the grass, which awaits no man and does not stand before the sons of men.
5:7. And the remnant of Jacob shall be in the midst of many people as a dew from the LORD, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
7. Пророк говорит об остатке, Иакова, т. е. обновленном Израиле, и сравнивает его с каплями росы или дождя. В чем смысл сравнения пророка? Обыкновенно это сравнение понимается, как указание на благодетельное знамение нового Израиля для языческого миpa, для которого Израиль явится тем же, чем является роса и дожди для Палестины (Блаж. Феодорит, Кирилл Ал., Санктий, Юнгеров и др. ). Но вторая половина стиха - он не будет зависеть от человека дает основание новейшим комментаторам (Новак, Марти, Гоонакер) понимать сравнение пророка, как указание на то, что остаток Израиля умножится, подобно каплям росы или дождя, и что это возрастание будет зависеть не от людей, а от Бога, как зависят не от людей, а от Бога, росы и дождя. В тексте греч. после имени Иакова добавлено слово en toiV eqnesin, слав. "в языцех", что заставляет предполагать утрату в евр. тек. существовавшего некогда bagoim. К слову роса в слав. т. соответственно греч. piptousa, добавлено "падающая". Вместо выражения как ливень (kirvivim) на траве в слав. "яко истребляют траву, так и они подобно траве истребят нечестие". Смысл греч. текста, очевидно, не естественный; предполагают, что греч. arneV (агнцы) возникло из первоначального ranieV, капли (Koпелл, Якимов). Вместо рус. не будет зависеть от человека (lo jekaweh leisch) в слав. "да не соберется ни един": LXX пиэльную форму jekaweh (от kavah быть связанным), означающую "надеяться", приняли за нифальную ikavveh и перевели sunacqh, соберется. Вместо слов "не будет ... полагаться" (jejachel) в слав. "ниже постоит" (mhde uposh), так как LXX производили jejachal от chail, сила (не будет иметь силы). Собственное имя Адама в греч. и слав. передано нарицательным "человек" (слав. "в сыне человеческих").
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 And the remnant of Jacob shall be in the midst of many people as a dew from the LORD, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men. 8 And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both treadeth down, and teareth in pieces, and none can deliver. 9 Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off. 10 And it shall come to pass in that day, saith the LORD, that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots: 11 And I will cut off the cities of thy land, and throw down all thy strong holds: 12 And I will cut off witchcrafts out of thine hand; and thou shalt have no more soothsayers: 13 Thy graven images also will I cut off, and thy standing images out of the midst of thee; and thou shalt no more worship the work of thine hands. 14 And I will pluck up thy groves out of the midst of thee: so will I destroy thy cities. 15 And I will execute vengeance in anger and fury upon the heathen, such as they have not heard.
Glorious things are here spoken of the remnant of Jacob, that remnant which was raised of her that halted (ch. iv. 7), and it seems to be that remnant which the Lord our God shall call (Joel ii. 32), on whom the Spirit shall be poured out, the remnant that shall be saved, Rom. ix. 27. Note, God's people are but a remnant, a small number in comparison with the many that are left to perish, a little flock; but they are the remnant of Jacob, a people in covenant with God, and in his favour. Now concerning this remnant it is here promised,
I. That they shall be as a dew in the midst of the nations, v. 7. God's church is dispersed all the world over; it is in the midst of many people, as gold in the ore, wheat in the heap. Israel according to the flesh dwelt alone, and was not numbered among the nations; but the spiritual Israel lies scattered in the midst of many people, as the salt of the earth, or as seed sown in the ground, here a grain and there a grain, Hos. ii. 23. Now this remnant shall be as dew from the Lord. 1. They shall be of a heavenly extraction; as dew from the Lord, who is the Father of the rain, and has begotten the drops of the dew, Job xxxviii. 28. They are born from above, and are not of the earth, savouring the things of the earth. 2. They shall be numerous as the drops of dew in a summer's morning. Ps. cx. 3, Thou hast the dew of thy youth. 3. They shall be pure and clear, not muddy and corrupt, but crystal drops, as the water of life. 4. They shall be produced silently and without noise, as the dew that distils insensibly, we know not how; such is the way of the Spirit. 5. They shall live in a continual dependence upon God, and be still deriving from him, as the dew, which tarries not for man, not waits for the sons of men; they shall not rely upon human aids and powers, but on divine grace, for they are, and own that they are, no more than what the free grace of God makes them every day. 6. They shall be great blessings to those among whom they live, as the dew and the showers are to the grass, to make it grow without the help of man, or the sons of men. Their doctrine, example, and prayers, shall make them as dew, to soften and moisten others, and make them fruitful. Their speech shall distil as the dew (Deut. xxxii. 2), and all about them shall wait for them as for the rain, Job xxix. 23. The people among whom they live shall be as the grass, which flourishes only by the blessing of God, and not by the art and care of man; they shall be beneficial to those about them by drawing down God's blessings on them, as Jacob on Laban's house, and by cooling and mitigating God's wrath, which otherwise would burn them up, as the dew preserves the grass from being scorched by the sun; so Dr. Pocock; they shall be mild and gentle in their behaviour, like their Master, who comes down like rain upon the new-mown grass, Ps. lxxii. 6.
II. That they shall be as a lion among the beasts of the forest, that treads down and tears in pieces, v. 8. As they shall be silent, and gentle, and communicative of all good, to those that receive the truth in the love of it, so they shall be bold as a lion in witnessing against the corruptions of the times and places they live in, and strong as a lion, in the strength of God, to resist and overcome their spiritual enemies. The weapons of their warfare are mighty, through God, to the pulling down of strongholds, 2 Cor. x. 4, 5. They shall have courage which all their adversaries shall not be able to resist (Luke xxi. 15), as when the lion tears none can deliver. When infidelity is silenced, and all iniquity made to stop her mouth, when sinners are convinced and converted by the power of the gospel, in the doctrine of its ministers and the conversation of its professors, then the remnant of Jacob is like a lion. This is explained, v. 9, Thy hand shall be lifted up upon thy adversaries; the church shall have the upper hand at last of all that oppose her. Her enemies shall be cut off; they shall cease to be enemies; their enmity shall be cut off. Christ's arrows of conviction shall be sharp in their hearts, so that they shall fall under him; they shall yield themselves subjects to him (Ps. xlv. 5) and be happily conquered and subdued, Ps. cx. 2.
III. That they shall be brought off from all carnal confidences, which they have relied on, that by the providence of God they shall enjoy such a security that they shall not need them, and by the grace of God they shall be brought to see the folly of them and come off from them. It was the sin of Israel that they furnished themselves extravagantly with horses and chariots, and were soothsayers and idolaters; see Isa. ii. 6-8. But here it is promised that they shall not regard them any more. The tranquillity of the kingdom of Christ is intended in that promise, which explains this, Zech. ix. 10, I will cut off the chariot from Ephraim and the horse from Jerusalem. Note, It is a great mercy to be deprived of those things in which we have reposed a confidence in competition with God, which we have made our arm, and after which we have gone a whoring from God. Let us observe the particulars:-- 1. They had trusted in chariots and horses, and multiplied them (Ps. xx. 7); but now God will cut off their horses, and destroy their chariots (v. 10), as David houghed the chariot-horses, 2 Sam. viii. 4. They shall not have them, lest they should be tempted to trust in them. 2. They depended upon their strongholds, and fortified cities, for their security; but God will take care that they be demolished (v. 11): I will cut off the cities of thy land; I will throw down thy strongholds. They shall have them for habitations, but not for garrisons, for God will be their only place of defence, their high tower, and their deliverer. 3. Many of them depended much upon the conduct and advice of their conjurors, diviners, and fortune-tellers; and those God will cut off, not only as weak things, and insufficient to relieve them, but as wicked things, and sufficient to ruin them (v. 12): "I will cut off witchcrafts out of thy hand, that thou shalt no more take hold of them, and stay thyself upon them, and thou shalt have no more soothsayers, for thou shalt be convinced that all their pretensions are a cheat." The justice of the nation shall cut them off according to law, Lev. xx. 27. The preaching of the gospel brought men off from using curious arts, Acts xix. 19. 4. Many of them had said to the work of their hands, You are our gods; but now idolatry shall be abolished and abandoned (v. 13): "Thy graven images will I cut off, and thy standing images, both those that were movable and those that were fixed; they shall be destroyed by the power of the law of Moses and deserted by the power of the gospel of Christ, so that thou shalt no more worship the work of thy hands, but be ashamed that ever thou hast been so deluded. Among other monuments of idolatry, I will pluck up thy groves out of the midst of thee," v. 14. These were planted and preserved in honour of their idols, and used in the worship of them; these they were ordered to burn (Deut. xii. 2, 3), and, if they do not, God will, so that they shall not have them to trust to. And so will I destroy their cities, meaning the cities that were dedicated to the idols, to some dunghill-deity or other, which they confided in for their protection.
IV. That those who stand it out against the gospel of Christ, and continue in league with their idolatries and witchcrafts, shall fall under the wrath of God, and be consumed by it (v. 15): I will execute vengeance in anger and fury upon the heathen (that is, upon heathenism), such as they have not heard; idolatries shall be done away, and idolaters put to shame. I will execute vengeance upon the heathen who have not heard (so some read it), or who would not hear and receive the doctrine of Christ. God will give his Son either the hearts or the necks of his enemies, and make them either his friends or his footstool.
Adam Clarke: Commentary on the Bible - 1831
5:7: The remnant of Jacob - From the reign of Darius Hystaspes (Ahasuerus, husband of Esther) the Jews were greatly favored. Those who continued in Persia and Chaldea were greatly honored under the protection of Mordecai and Esther. - Calmet. But others consider this as applying to the Maccabees.
As a dew from the Lord - Even during their captivity many of the Jews were the means of spreading the knowledge of the one true God; see Dan 2:47; Dan 3:29; Dan 4:34; Dan 6:26. This may be the dew from the Lord mentioned here. When the Messiah appeared, the Gospel was preached by them; and it shall again be propagated by their future glorious restoration, Rom 11:12, Rom 11:25.
The grass, that tarrieth not for man - Which grass springs up without the attention and culture of man; לאיש leish, even the best and most skillful of men.
Nor waiteth for the sons of men - לבני אדם libney adam, for the sons of Adam, the first transgressor. The dew and the showers descend on the earth and water it, in order to render it fruitful; and the grass springs up independently either of the worth or wickedness of man. All comes through God's bounty, who causes his sun to shine on the just and the unjust, and his rain to descend on the evil and the good.
Albert Barnes: Notes on the Bible - 1834
5:7: And the remnant of Jacob - Micah (Mic 4:7), as well as Isaiah (Isa 10:21), had prophesied, that a remnant only should return unto the Mighty God. These, though very many in themselves, are yet but a remnant only of the unconverted mass; yet this, "the remnant, who shall be saved" Rom 9:27, who believe in Christ, "the little flock" Luk 12:32, of whom were the Apostles and their disciples, "shall be, in the midst of many people," whom they won to the faith, as John in Asia, Thomas in India, Peter in Babylon and Rome, Paul well-nigh in the whole world, what? something to be readily swallowed up by their multitude? No, but "as a dew from the Lord, as the showers from the grass, which tarrieth not for man, nor waiteth for the sons of men," quickening to life that, which, like soon-withered (see Psa 102:5, Psa 102:12; Kg2 19:26; Isa 37:27) grass, no human cultivation, no human help, could reach.
In the Gospel and the grace of Christ there are both, gentleness and might; softness, as the dew, might as of a lion. For "Wisdom reacheth from one end to another mightily; and sweetly doth she order all things" . The dew is, in Holy Scripture, a symbol of divine doctrine. "My doctrine shall drop as the rain, my speech shall distill as the dew, as the small rain upon the tender herb, and as the showers upon the grass" Deu 32:2. The dew comes down from heaven, is of heavenly not of earthly birth, transparent, glistening with light, reflecting the hues of heaven, gentle, slight, weak in itself, refreshing, cooling the strong heats of the day (Ecclesiasticus 18:16; 43:22), consumed itself, yet thereby preserving life, falling on the dry and withered grass wherein all nature droops, and recalling it to freshness of life. And still more in those lands, where from the beginning of April to the end of October, the close of the latter and the beginning of the early rain, during all the hot months of summer, the life of all herbage depends upon the dew alone . "Showers" are so called from the "multitude" of drops, slight and of no account in themselves, descending noiselessly yet penetrating the more deeply.
So did the Apostles "bedew the souls of believers with the word of godliness and enrich them abundantly with the words of the Gospel," themselves dying, and the Church living the more through their death Co2 4:12, quenching the fiery heat of passions, and watering the dry and barren soil, that it might bring forth fruits unto Christ. Yet, they say, "the excellency of the power was of God and not of us" Co2 4:7. and "God gave the increase" Co1 3:6-7. For neither was their doctrine "of man nor by man" Gal 1:12; but it came from heaven, the Holy Spirit teaching them invisibly and making unlearned and ignorant men mighty inward and deed. Rup.: "Whence these and these alone the Church of Christ looks up to, as furnishing the rule of truth." Rib.: "The herb, upon which this dew falleth, groweth to God without any aid of man, and flourisheth, and needeth neither doctrines of philosophers, nor the rewards or praises of men."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:7: the remnant: Mic 5:3, Mic 5:8; Eze 14:22; Joe 2:32; Amo 5:15; Zep 3:13; Rom 11:5, Rom 11:6
as a dew: Deu 32:2; Jdg 6:36; Psa 72:6, Psa 110:3; Isa 32:15, Isa 44:3, Isa 66:19; Eze 47:1; Hos 6:3, Hos 14:5; Zac 14:8; Mat 28:19; Act 9:15, Act 11:15, Act 13:46; Rom 11:12, Rom 15:19, Rom 15:20; Co1 3:6
tarrieth: Isa 55:10; Jer 14:22; Act 16:9; Rom 9:30, Rom 10:20
Carl Friedrich Keil and Franz Delitzsch
5:7
But the Messiah will prove Himself to be peace to His people, not only by the fact that He protects and saves it from the attacks of the imperial power represented by Asshur, but also by the fact that He endows His rescuing people with the power to overcome their enemies, both spiritually and bodily also. Mic 5:7. "And the remnant of Jacob will be in the midst of many nations like dew from Jehovah, like drops of rain upon grass, which tarrieth not for man, nor waiteth for children of men. Mic 5:8. And the remnant of Jacob will be among the nations, in the midst of many nations, like the lion among the beasts of the forest, like the young lion among the flocks of sheep; which, when it goes through, treads down, and tears in pieces, without deliverer. Mic 5:9. High be thy hand above thine oppressors, and may all thine enemies be rooted out." Two things are predicted here. In the first place (Mic 5:7), Israel will come upon many nations, like a refreshing dew from Jehovah, which falls plentifully in drops upon the grass, and will produce and promote new and vigorous life among them. Dew is here, as indeed everywhere else, a figurative expression for refreshing, stimulating, enlivening (cf. Ps 110:3; Ps 133:3, and Ps 72:6; Hos 14:6; Deut 33:2). The spiritual dew, which Jacob will bring to the nations, comes from Jehovah, and falls in rich abundance without the cooperation of men. Without the spiritual dew from above, the nations are grass (cf. Is 40:6-8). אשׁר before לא יקוּה does not refer to עשׂב, but to the principal idea of the preceding clause, viz., to טל, to which the explanatory כּרביבים וגו is subordinate. As the falling of the dew in rain-drops upon the grass does not depend upon the waiting of men, but proceeds from Jehovah; so will the spiritual blessing, which will flow over from Israel upon the nations, not depend upon the waiting of the nations, but will flow to them against and beyond their expectation. This does not deny the fact that the heathen wait for the salvation of Jehovah, but simply expresses the thought that the blessings will not be measured by their expectation. Secondly (Mic 5:8, Mic 5:9), the rescued Israel will prove itself a terrible power among the nations, and one to which they will be obliged to succumb. No proof is needed that Mic 5:8, Mic 5:9 do not state in what way Israel will refresh the heathen, as Hitzig supposes. The refreshing dew and the rending lion cannot possibly be synonymous figures. The similarity of the introduction to Mic 5:7 and Mic 5:8 points of itself to something new. To the nations Christ is set for the rising and falling of many (compare Lk 2:34; Rom 9:33, with Is 8:14 and Is 28:16). The people of God shows itself like a lion, trampling and rending the sheep among the nations of the world which oppose its beneficent work. And over these may it triumph. This wish (târōm is optative) closes the promise of the attitude which Israel will assume among the nations of the world. For târōm yâd (high be the hand), compare Is 26:11. High is the hand which accomplishes mighty deeds, which smites and destroys the foe.
Geneva 1599
5:7 And the (i) remnant of Jacob shall be in the midst of many people as a dew from the LORD, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men.
(i) This remnant or Church which God will deliver will only depend on God's power and defence (as does the grass of the field), and not on the hope of man.
John Gill
5:7 And the remnant of Jacob shall be in the midst of many people,.... The Jews, who will be converted in the latter day, the remnant of them according to the election of grace, as well as all true Israelites, whether Jews or Gentiles, the Lord's chosen and peculiar people; who, though but a small number in comparison of others, and mean and contemptible in the eyes of men, are such as God has made a reserve of for himself; and these, though not of the world, yet are in the world, and will be in the several parts of it, but a distinct people from it, and of no account in it; nevertheless will be visible in it, and wonderfully preserved in the midst of it: and will be
as a dew from the Lord; both with respect to themselves, being like to dew for the generation of it, which is from above, from heaven, and of God, as their regeneration is; and which secretly and silently falls as the grace of God in regeneration does; and for the number of the drops of it, which are not to be reckoned; and so numerous are the people of God, at least they will be in the latter day, when Christ shall again have the dew of his youth; or such a number of converts, as will be like the drops of the morning dew; as also for the favour, grace, and blessings of God upon them, which are as the dew; and which he himself is as that unto them, so that they themselves are as dew from him, being indulged with his favour; which, as the dew is entirely free, very softening, cooling, and refreshing, as well as fructifying; and having the dews of his grace, or the blessings of it, falling upon them in plenty; see Hos 14:5; and with respect to others, among whom they are, and to whom they are as the dew, by their speech, their doctrine, the word ministered by then), which distils like the dew, Deut 32:26; and by their good works, which are profitable unto men; and by their soft and gentle behaviour towards them; and by reason of the many outward blessings they enjoy through them, as Laban did for the sake of Jacob, and Potiphar on the account of Josiah:
as the showers upon the grass; which revive, refresh it, and cause it to grow and flourish; or they are like grass, on which the showers fall, and grow up as such in great numbers, and with great verdure and fruitfulness, Ps 72:16;
that tarrieth not for man, nor waiteth for the sons of men; which seems to be connected with the dew, though it agrees with both dew and rain, which stay not for men's desires or deserts, but descend according to the will of God: and as this regards the people of God, either with respect to themselves; it shows that as they are, as the dew, or as showers and clouds full of rain, either of grace or doctrine compared thereunto; they are not of themselves so, or of men, but of God; and that their dependence is not upon the creature, but upon the Lord for support and supply:, and with respect to others, to whom they are beneficial by their doctrine and works; that it is all from the Lord, and owing to his goodness, which makes them a blessing round about unasked and undeserved; see Ezek 34:26. It may have respect to plenty of Gospel ministers, whose doctrine is as the dew; and which, being attended with the power and Spirit of God, waits not for anything in man, but operates at once secretly and powerfully.
John Wesley
5:7 As a dew - This remnant wherever they are, shall multiply as the dew that refreshes the grass, so where this remnant is, it shall be a blessing to those about them, that use them friendly. As the showers - God shall bless them by his immediate hand, as he alone, without the help of man, gives dew and showers. As this was fulfilled in the type, before the gospel was preached to all nations, so it hath been, now is, and ever shall be fulfilled in ages to come. God's remnant shall be a blessing to the places they live in.
Robert Jamieson, A. R. Fausset and David Brown
5:7 remnant of Jacob--already mentioned in Mic 5:3. It in comparative smallness stands in antithesis to the "many people." Though Israel be but a remnant amidst many nations after her restoration, yet she shall exercise the same blessed influence in quickening them spiritually that the small imperceptible dew exercises in refreshing the grass (Deut 32:2; Ps 72:6; Ps 110:3). The influence of the Jews restored from Babylon in making many Gentile proselytes is an earnest of a larger similar effect hereafter (Is 66:19; Zech 8:13).
from the Lord--Israel's restoration and the consequent conversion of the Gentiles are solely of grace.
tarrieth not for man--entirely God's work, as independent of human contrivance as the dew and rains that fertilize the soil.
5:85:8: Եւ եղիցին մնացորդքն Յակոբայ ՚ի հեթանո՛սս ՚ի մէջ ազգաց բազմաց իբրեւ զառեւծ ՚ի մէջ խաշին յանտառի, եւ իբրեւ զկորիւն առիւծու՝ ՚ի մէջ հօտից խաշանց. զոր օրինակ յորժամ անցեալ զատուցանիցէ՛ եւ յափշտակիցէ՝ եւ ո՛չ ոք իցէ որ թափիցէ[10588]։ [10588] Ոմանք. ՚Ի մէջ խաշին անտառի։
8 Յակոբի մնացորդները կը լինեն բազում ազգերի մէջ, ինչպէս առիւծը կենդանիների մէջ՝ անտառում, եւ ինչպէս առիւծի կորիւնը ոչխարների հօտի մէջ, որը եթէ անցնի, կը զատի եւ կը յափշտակի, եւ ոչ ոք չի լինի, որ յետ պահի նրան:
8 Յակոբին մնացորդը ազգերու մէջ, Շատ ժողովուրդներու մէջ այնպէս պիտի ըլլայ, Ինչպէս առիւծ մը՝ անտառի գազաններուն մէջ, Կամ առոյգ առիւծ մը՝ ոչխարներու հօտերուն մէջ, Որ եթէ անցնի՝ կը կոխկռտէ ու կը պատառէ Եւ ազատող մը չ’ըլլար։
Եւ եղիցին մնացորդքն Յակոբայ ի հեթանոսս, ի մէջ ազգաց բազմաց իբրեւ զառեւծ ի մէջ խաշին յանտառի, եւ իբրեւ զկորիւն առիւծու ի մէջ հօտից խաշանց. զոր օրինակ յորժամ անցեալ զատուցանիցէ եւ յափշտակիցէ, եւ ոչ ոք իցէ որ թափիցէ:

5:8: Եւ եղիցին մնացորդքն Յակոբայ ՚ի հեթանո՛սս ՚ի մէջ ազգաց բազմաց իբրեւ զառեւծ ՚ի մէջ խաշին յանտառի, եւ իբրեւ զկորիւն առիւծու՝ ՚ի մէջ հօտից խաշանց. զոր օրինակ յորժամ անցեալ զատուցանիցէ՛ եւ յափշտակիցէ՝ եւ ո՛չ ոք իցէ որ թափիցէ[10588]։
[10588] Ոմանք. ՚Ի մէջ խաշին անտառի։
8 Յակոբի մնացորդները կը լինեն բազում ազգերի մէջ, ինչպէս առիւծը կենդանիների մէջ՝ անտառում, եւ ինչպէս առիւծի կորիւնը ոչխարների հօտի մէջ, որը եթէ անցնի, կը զատի եւ կը յափշտակի, եւ ոչ ոք չի լինի, որ յետ պահի նրան:
8 Յակոբին մնացորդը ազգերու մէջ, Շատ ժողովուրդներու մէջ այնպէս պիտի ըլլայ, Ինչպէս առիւծ մը՝ անտառի գազաններուն մէջ, Կամ առոյգ առիւծ մը՝ ոչխարներու հօտերուն մէջ, Որ եթէ անցնի՝ կը կոխկռտէ ու կը պատառէ Եւ ազատող մը չ’ըլլար։
zohrab-1805▾ eastern-1994▾ western am▾
5:85:8 И будет остаток Иакова между народами, среди многих племен, как лев среди зверей лесных, как скимен среди стада овец, который, когда выступит, то попирает и терзает, и никто не спасет от него.
5:8 ὑψωθήσεται υψοω elevate; lift up ἡ ο the χείρ χειρ hand σου σου of you; your ἐπὶ επι in; on τοὺς ο the θλίβοντάς θλιβω pressure; press against σε σε.1 you καὶ και and; even πάντες πας all; every οἱ ο the ἐχθροί εχθρος hostile; enemy σου σου of you; your ἐξολεθρευθήσονται εξολοθρευω utterly ruin
5:8 וְ wᵊ וְ and הָיָה֩ hāyˌā היה be שְׁאֵרִ֨ית šᵊʔērˌîṯ שְׁאֵרִית rest יַעֲקֹ֜ב yaʕᵃqˈōv יַעֲקֹב Jacob בַּ ba בְּ in † הַ the גֹּויִ֗ם ggôyˈim גֹּוי people בְּ bᵊ בְּ in קֶ֨רֶב֙ qˈerev קֶרֶב interior עַמִּ֣ים ʕammˈîm עַם people רַבִּ֔ים rabbˈîm רַב much כְּ kᵊ כְּ as אַרְיֵה֙ ʔaryˌē אַרְיֵה lion בְּ bᵊ בְּ in בַהֲמֹ֣ות vahᵃmˈôṯ בְּהֵמָה cattle יַ֔עַר yˈaʕar יַעַר wood כִּ ki כְּ as כְפִ֖יר ḵᵊfˌîr כְּפִיר young lion בְּ bᵊ בְּ in עֶדְרֵי־ ʕeḏrê- עֵדֶר flock צֹ֑אן ṣˈōn צֹאן cattle אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative] אִם ʔˌim אִם if עָבַ֛ר ʕāvˈar עבר pass וְ wᵊ וְ and רָמַ֥ס rāmˌas רמס trample וְ wᵊ וְ and טָרַ֖ף ṭārˌaf טרף tear וְ wᵊ וְ and אֵ֥ין ʔˌên אַיִן [NEG] מַצִּֽיל׃ maṣṣˈîl נצל deliver
5:8. et erunt reliquiae Iacob in gentibus in medio populorum multorum quasi leo in iumentis silvarum et quasi catulus leonis in gregibus pecorum qui cum transierit et conculcaverit et ceperit non est qui eruatAnd the remnant of Jacob shall be among the Gentiles, in the midst of many peoples, as a lion among the beasts of the forests, and as a young lion among the flocks of sheep: who, when he shall go through, and tread down, and take there is none to deliver.
8. And the remnant of Jacob shall be among the nations, in the midst of many peoples, as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, treadeth down and teareth in pieces, and there is none to deliver.
5:8. And there will be a remnant of Jacob within the Gentiles, in the midst of many peoples, like a lion among the beasts of the forests, and like a young lion among the flocks of sheep, who, when he will pass through and trample down and seize, there is none who can rescue.
5:8. And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both treadeth down, and teareth in pieces, and none can deliver.
And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both treadeth down, and teareth in pieces, and none can deliver:

5:8 И будет остаток Иакова между народами, среди многих племен, как лев среди зверей лесных, как скимен среди стада овец, который, когда выступит, то попирает и терзает, и никто не спасет от него.
5:8
ὑψωθήσεται υψοω elevate; lift up
ο the
χείρ χειρ hand
σου σου of you; your
ἐπὶ επι in; on
τοὺς ο the
θλίβοντάς θλιβω pressure; press against
σε σε.1 you
καὶ και and; even
πάντες πας all; every
οἱ ο the
ἐχθροί εχθρος hostile; enemy
σου σου of you; your
ἐξολεθρευθήσονται εξολοθρευω utterly ruin
5:8
וְ wᵊ וְ and
הָיָה֩ hāyˌā היה be
שְׁאֵרִ֨ית šᵊʔērˌîṯ שְׁאֵרִית rest
יַעֲקֹ֜ב yaʕᵃqˈōv יַעֲקֹב Jacob
בַּ ba בְּ in
הַ the
גֹּויִ֗ם ggôyˈim גֹּוי people
בְּ bᵊ בְּ in
קֶ֨רֶב֙ qˈerev קֶרֶב interior
עַמִּ֣ים ʕammˈîm עַם people
רַבִּ֔ים rabbˈîm רַב much
כְּ kᵊ כְּ as
אַרְיֵה֙ ʔaryˌē אַרְיֵה lion
בְּ bᵊ בְּ in
בַהֲמֹ֣ות vahᵃmˈôṯ בְּהֵמָה cattle
יַ֔עַר yˈaʕar יַעַר wood
כִּ ki כְּ as
כְפִ֖יר ḵᵊfˌîr כְּפִיר young lion
בְּ bᵊ בְּ in
עֶדְרֵי־ ʕeḏrê- עֵדֶר flock
צֹ֑אן ṣˈōn צֹאן cattle
אֲשֶׁ֧ר ʔᵃšˈer אֲשֶׁר [relative]
אִם ʔˌim אִם if
עָבַ֛ר ʕāvˈar עבר pass
וְ wᵊ וְ and
רָמַ֥ס rāmˌas רמס trample
וְ wᵊ וְ and
טָרַ֖ף ṭārˌaf טרף tear
וְ wᵊ וְ and
אֵ֥ין ʔˌên אַיִן [NEG]
מַצִּֽיל׃ maṣṣˈîl נצל deliver
5:8. et erunt reliquiae Iacob in gentibus in medio populorum multorum quasi leo in iumentis silvarum et quasi catulus leonis in gregibus pecorum qui cum transierit et conculcaverit et ceperit non est qui eruat
And the remnant of Jacob shall be among the Gentiles, in the midst of many peoples, as a lion among the beasts of the forests, and as a young lion among the flocks of sheep: who, when he shall go through, and tread down, and take there is none to deliver.
8. And the remnant of Jacob shall be among the nations, in the midst of many peoples, as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, treadeth down and teareth in pieces, and there is none to deliver.
5:8. And there will be a remnant of Jacob within the Gentiles, in the midst of many peoples, like a lion among the beasts of the forests, and like a young lion among the flocks of sheep, who, when he will pass through and trample down and seize, there is none who can rescue.
5:8. And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both treadeth down, and teareth in pieces, and none can deliver.
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
8-9. В ряде образов пророк изображает могущество нового Израиля (Церкви) и главы его - Мессии, который есть лев от Иуды (Быт ХLIХ:9) и звезда от Иакова (Чис XXIII:24).
Adam Clarke: Commentary on the Bible - 1831
5:8: As a lion - In this and the following verse the victories of the Maccabees are supposed to be foretold.
Albert Barnes: Notes on the Bible - 1834
5:8: And the remnant of Jacob shall be as a young lion - o: "What more unlike than the sweetness of the dew and the fierceness of the lion? What so different as the gentle shower distilling on the herb, and the savageness or vehemence of a lion roaring among "the flocks of sheeps?" Yet both are ascribed to "the remnant of Jacob." Why? Because the Apostles of Christ are both tender and severe, tender in teaching and exhorting, severe in rebuking and avenging. How does Paul teach, "God was in Christ reconciling the world unto Himself, and hath committed unto us the word of reconciliation; now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God!" 2 Cor. 5:19-6:11. What sweeter than the dew of love, the shower of true affection? And so, on to that, "our heart is enlarged." They are such drops of dew as no one could doubt came from "the Lord, the Father of our Lord Jesus Christ, the Father of mercies and the God of all comfort" Co2 1:3.
Yet the same Apostle after a little writes, "This is the third time I am coming to you. I told you before and foretell you, and being absent now I write to them which heretofore have sinned and to all others, that if I come again, I will not spare, since ye seek a proof of Christ speaking in me" Co2 13:1-3. See the severity of a master, like the roaring of "a lion among the beasts of the forest." For such surely are they whom he rebukes for the Co2 12:21 uncleanness and fornication and lasciviousness which they had committed. Was he not to such as a lion? Co1 5:2-5? Was not Peter such, when he rebuked Ananias first and then Sapphira his wife, and they fell down and gave up the ghost? They tread down or "cast down imaginations and every high thing that exalteth itself against the knowledge of God" Co2 10:5; as Christ Himself, who spake in them, is both a lamb and the "Lion of the tribe of Judah" Rev 5:5, and nothing is so terrible as "the wrath of the Lamb" Rev 6:16.
And none can deliver - Dionysius: "For as the Apostles past from nation to nation, and trod down paganism, subduing it to Christ, and taking within their net the many converted nations, none could withdraw from the Apostles' doctrine those whom they had converted." The pagan world "cried out that the state is beset, that the Christians are in their fields, their forts, their islands." : "We are a people of yesterday, and yet we have filled every place belonging to you, cities, islands, castles, towns, assemblies, your very camp, your tribes, companies, palace, senate, forum! We leave you your temples only. We can count your armies, our numbers in a single province will be greater."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:8: as a lion: Mic 4:13; Psa 2:8-12, Psa 110:5, Psa 110:6; Isa 41:15, Isa 41:16; Oba 1:18, Oba 1:19; Zac 9:15, Zac 10:5; Zac 12:3; Mat 10:14; Act 18:6; Co2 2:15-17
sheep: or, goats
and none: Psa 50:22; Heb 2:3, Heb 12:25
John Gill
5:8 And the remnant of Jacob shall be among the Gentiles in the midst of many people,.... The same persons are meant here as before; who are compared to dew and showers of rain, because numerous; and full of blessings in themselves, and useful and beneficial to others: and here are said to be
as a lion among the beasts of the forest; strong, mighty, powerful, and courageous, and superior to their enemies, as the lion is strongest among beasts, and keeps all others in awe of him. Some refer this to the times of the Maccabees; when Judas and his brethren behaved with great fortitude and courage, and were victorious, and prevailed over the armies of Antiochus, and others; but it seems rather to belong to the latter day, when the Jews shall be superior to their enemies the Turks, who would disturb them in the possession of their land: and shall be a terror to them,
as a young lion among the flocks of sheep; signifying that their enemies shall be no more to them, and no more able to oppose them, than a flock of sheep are to a young lion, or they to resist him The design of the metaphor is; not to signify the harmlessness and innocence of their enemies, but their weakness, and the strength and courage of them;
who, if he go through; the flock: on whatsoever he seizes,
both treadeth down, and teareth in pieces, and none can deliver; brings it to the ground at once, tramples upon it, and tears it in pieces as its prey; and none in the flock, or to whom it belongs, can deliver out of his hand. This will be the case when the Jews shall turn to the Lord, and the Lion of the tribe of Judah shall be at the head of them; though some interpret this of the first times of the Gospel, and take it to be fulfilled in the apostles and first ministers of the word, who were Jews; and who were valiant defenders of truth, and conquerors over the devil and the world, and were the instruments of bringing many into subjection to Christ; but it seems best to apply it to the last times, and not to the converted Jews only, though in the first place; but to all the, spiritual Israel of God, the whole Christian church, which will then be in such happy circumstances.
John Wesley
5:8 As a lion - For strength and courage, which the beasts of the forest dare not oppose, and cannot resist.
Robert Jamieson, A. R. Fausset and David Brown
5:8 as a lion--In Mic 5:7 Israel's benignant influence on the nations is described; but here her vengeance on the godless hosts who assail her (Is 66:15-16, Is 66:19, Is 66:24; Zech 12:3, Zech 12:6, Zech 12:8-9; Zech 14:17-18). Judah will be "as as lion," not in respect to its cruelty, but in its power of striking terror into all opponents. Under the Maccabees, the Jews acquired Idumea, Samaria, and parts of the territory of Ammon and Moab [GROTIUS]. But this was only the earnest of their future glory on their coming restoration.
5:95:9: Բարձրասցի՛ ձեռն քո ՚ի վերայ նեղչաց քոց, եւ ամենայն թշնամիք քո սատակեսցին։
9 «Քո ձեռքը թող բարձրանայ քեզ նեղողների վրայ, եւ քո բոլոր թշնամիները թող սատակեն:
9 Քու ձեռքդ քու հակառակորդներուդ վրայ պիտի բարձրանայ Ու բոլոր թշնամիներդ պիտի կոտրտին։
Բարձրասցի ձեռն քո ի վերայ նեղչաց քոց, եւ ամենայն թշնամիք քո սատակեսցին:

5:9: Բարձրասցի՛ ձեռն քո ՚ի վերայ նեղչաց քոց, եւ ամենայն թշնամիք քո սատակեսցին։
9 «Քո ձեռքը թող բարձրանայ քեզ նեղողների վրայ, եւ քո բոլոր թշնամիները թող սատակեն:
9 Քու ձեռքդ քու հակառակորդներուդ վրայ պիտի բարձրանայ Ու բոլոր թշնամիներդ պիտի կոտրտին։
zohrab-1805▾ eastern-1994▾ western am▾
5:95:9 Поднимется рука твоя над врагами твоими, и все неприятели твои будут истреблены.
5:9 καὶ και and; even ἔσται ειμι be ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day λέγει λεγω tell; declare κύριος κυριος lord; master ἐξολεθρεύσω εξολοθρευω utterly ruin τοὺς ο the ἵππους ιππος horse σου σου of you; your ἐκ εκ from; out of μέσου μεσος in the midst; in the middle σου σου of you; your καὶ και and; even ἀπολῶ απολλυμι destroy; lose τὰ ο the ἅρματά αρμα chariot σου σου of you; your
5:9 תָּרֹ֥ם tārˌōm רום be high יָדְךָ֖ yāḏᵊḵˌā יָד hand עַל־ ʕal- עַל upon צָרֶ֑יךָ ṣārˈeʸḵā צַר adversary וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אֹיְבֶ֖יךָ ʔōyᵊvˌeʸḵā איב be hostile יִכָּרֵֽתוּ׃ פ yikkārˈēṯû . f כרת cut
5:9. exaltabitur manus tua super hostes tuos et omnes inimici tui interibuntThy hand shall be lifted up over thy enemies, and all thy enemies shall be cut off.
9. Let thine hand be lifted up above thine adversaries, and let all thine enemies be cut off.
5:9. Your hand will be exalted over your enemies, and all your adversaries will pass away.
5:9. Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off.
Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off:

5:9 Поднимется рука твоя над врагами твоими, и все неприятели твои будут истреблены.
5:9
καὶ και and; even
ἔσται ειμι be
ἐν εν in
ἐκείνῃ εκεινος that
τῇ ο the
ἡμέρᾳ ημερα day
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἐξολεθρεύσω εξολοθρευω utterly ruin
τοὺς ο the
ἵππους ιππος horse
σου σου of you; your
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
σου σου of you; your
καὶ και and; even
ἀπολῶ απολλυμι destroy; lose
τὰ ο the
ἅρματά αρμα chariot
σου σου of you; your
5:9
תָּרֹ֥ם tārˌōm רום be high
יָדְךָ֖ yāḏᵊḵˌā יָד hand
עַל־ ʕal- עַל upon
צָרֶ֑יךָ ṣārˈeʸḵā צַר adversary
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אֹיְבֶ֖יךָ ʔōyᵊvˌeʸḵā איב be hostile
יִכָּרֵֽתוּ׃ פ yikkārˈēṯû . f כרת cut
5:9. exaltabitur manus tua super hostes tuos et omnes inimici tui interibunt
Thy hand shall be lifted up over thy enemies, and all thy enemies shall be cut off.
9. Let thine hand be lifted up above thine adversaries, and let all thine enemies be cut off.
5:9. Your hand will be exalted over your enemies, and all your adversaries will pass away.
5:9. Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:9: All thine enemies shall be cut off - The Assyrians, who had destroyed Israel; and the Babylonians, who had ruined Judah.
Albert Barnes: Notes on the Bible - 1834
5:9: Their hand shall be lifted up upon their adversaries - The might of the Church is the Might of Christ in her, and the glory of the Church is His from whom it comes and to whom it returns. It is all one, whether this be said to Christ or to the "remnant of Jacob, that is, His Church. Her "enemies" are His, and her's only because they are His, and hate her as belonging to Him. They "shall be cut off," either ceasing to be His enemies, or ceasing to be, as Julian or Arius or antichrist, "whom the Lord shall consume with the spirit of His Mouth and shall destroy with the brightness of His Coming" Th2 2:8. And in the end, Satan also, over whom Christ gave the Apostles "power to tread on all the power of the Enemy" Luk 10:19, shall be "bruised under our feet" Rom 16:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:9: hand: Psa 21:8, Psa 106:26; Isa 1:25, Isa 11:14, Isa 14:2-4, Isa 26:11, Isa 33:10, Isa 37:36; Luk 19:27; Co1 15:25; Rev 19:13-21, Rev 20:8, Rev 20:9
John Gill
5:9 Thine hand shall be lifted up upon thine adversaries,.... O remnant of Jacob or Israel, as the Targum; the church of God; now will be the time that it shall prevail over all the antichristian states; now will the Christian princes pour out the vials of God's wrath upon them; and they shall feel the strength and weight of their hand; which will fall heavy upon them, even to their utter destruction: or thine hand, O Messiah, the ruler in Israel, the man the peace that shall deliver from the Assyrian; and who will be at the head of his church and people, the remnant of Jacob, and destroy their enemies with the sword that proceeds out of his mouth:
and all thine enemies shall be cut off; all the enemies of Christ and his church; all the kings of the earth that shall gather against them, the beast and false prophet, with all their followers; see Rev_ 19:19.
John Wesley
5:9 Thine hand - Thou people of God.
Robert Jamieson, A. R. Fausset and David Brown
5:9 Thine hand shall be lifted up--In Is 26:11 it is Jehovah's hand that is lifted up; here Israel's as Mic 5:8 implies, just as "Zion" is addressed and directed to "beat in pieces many people" (Mic 4:13; compare Is 54:15, Is 54:17). For Israel's foes are Jehovah's foes. When her hand is said to be lifted up, it is Jehovah's hand that strikes the foe by her (compare Ex 13:9, with Ex 14:8).
5:105:10: Եւ եղիցի յաւուր յայնմիկ՝ ասէ Տէր. սատակեցից զերիվարս քո ՚ի միջոյ քումմէ, եւ կորուսից զկառս քո.
10 Այդ օրը, - ասում է Տէրը, - կը սատկեցնեմ քո ձիերը քո միջից եւ կորստի կը մատնեմ քո կառքերը.
10 «Եւ այն օրը, կ’ըսէ Տէրը, Քու ձիերդ քու մէջէդ բնաջինջ պիտի ընեմ, Քու կառքերդ պիտի կորսնցնեմ
Եւ եղիցի յաւուր յայնմիկ, ասէ Տէր, սատակեցից զերիվարս քո ի միջոյ քումմէ, եւ կորուսից զկառս քո:

5:10: Եւ եղիցի յաւուր յայնմիկ՝ ասէ Տէր. սատակեցից զերիվարս քո ՚ի միջոյ քումմէ, եւ կորուսից զկառս քո.
10 Այդ օրը, - ասում է Տէրը, - կը սատկեցնեմ քո ձիերը քո միջից եւ կորստի կը մատնեմ քո կառքերը.
10 «Եւ այն օրը, կ’ըսէ Տէրը, Քու ձիերդ քու մէջէդ բնաջինջ պիտի ընեմ, Քու կառքերդ պիտի կորսնցնեմ
zohrab-1805▾ eastern-1994▾ western am▾
5:105:10 И будет в тот день, говорит Господь: истреблю коней твоих из среды твоей и уничтожу колесницы твои,
5:10 καὶ και and; even ἐξολεθρεύσω εξολοθρευω utterly ruin τὰς ο the πόλεις πολις city τῆς ο the γῆς γη earth; land σου σου of you; your καὶ και and; even ἐξαρῶ εξαιρω lift out / up; remove πάντα πας all; every τὰ ο the ὀχυρώματά οχυρωμα stronghold σου σου of you; your
5:10 וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be בַ va בְּ in † הַ the יֹּום־ yyôm- יֹום day הַ ha הַ the הוּא֙ hû הוּא he נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הִכְרַתִּ֥י hiḵrattˌî כרת cut סוּסֶ֖יךָ sûsˌeʸḵā סוּס horse מִ mi מִן from קִּרְבֶּ֑ךָ qqirbˈeḵā קֶרֶב interior וְ wᵊ וְ and הַאֲבַדְתִּ֖י haʔᵃvaḏtˌî אבד perish מַרְכְּבֹתֶֽיךָ׃ markᵊvōṯˈeʸḵā מֶרְכָּבָה chariot
5:10. et erit in die illa dicit Dominus auferam equos tuos de medio tui et disperdam quadrigas tuasAnd it shall come to pass in that day, saith the Lord, that I will take away thy horses out of the midst of thee, and will destroy thy chariots.
10. And it shall come to pass in that day, saith the LORD, that I will cut off thy horses out of the midst of thee, and will destroy thy chariots:
5:10. And it will be in that day, says the Lord: I will take away your horses from your midst, and I will utterly ruin your four-horse chariots.
5:10. And it shall come to pass in that day, saith the LORD, that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots:
And it shall come to pass in that day, saith the LORD, that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots:

5:10 И будет в тот день, говорит Господь: истреблю коней твоих из среды твоей и уничтожу колесницы твои,
5:10
καὶ και and; even
ἐξολεθρεύσω εξολοθρευω utterly ruin
τὰς ο the
πόλεις πολις city
τῆς ο the
γῆς γη earth; land
σου σου of you; your
καὶ και and; even
ἐξαρῶ εξαιρω lift out / up; remove
πάντα πας all; every
τὰ ο the
ὀχυρώματά οχυρωμα stronghold
σου σου of you; your
5:10
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
בַ va בְּ in
הַ the
יֹּום־ yyôm- יֹום day
הַ ha הַ the
הוּא֙ הוּא he
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הִכְרַתִּ֥י hiḵrattˌî כרת cut
סוּסֶ֖יךָ sûsˌeʸḵā סוּס horse
מִ mi מִן from
קִּרְבֶּ֑ךָ qqirbˈeḵā קֶרֶב interior
וְ wᵊ וְ and
הַאֲבַדְתִּ֖י haʔᵃvaḏtˌî אבד perish
מַרְכְּבֹתֶֽיךָ׃ markᵊvōṯˈeʸḵā מֶרְכָּבָה chariot
5:10. et erit in die illa dicit Dominus auferam equos tuos de medio tui et disperdam quadrigas tuas
And it shall come to pass in that day, saith the Lord, that I will take away thy horses out of the midst of thee, and will destroy thy chariots.
5:10. And it will be in that day, says the Lord: I will take away your horses from your midst, and I will utterly ruin your four-horse chariots.
5:10. And it shall come to pass in that day, saith the LORD, that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots:
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
10-15. Пророк в ст. 10-15: описывает состояние народа под владычеством будущего Владыки. Так как Царство Его будет царством мира, и с другой стороны Царством Божиим, то у народа будет уничтожены и орудия войны, каковы военные кони, колесницы, укрепленные города, и предметы и средства ложного богопочитания, т. е. истуканы, кумиры (mazzeboth, столбы), священные рощи, разного рода чародеяния. В конце ст. 14-го вместо чтения города твои (areicha), не соответствующего параллелизму ("рощи твои"), новейшие комментаторы предполагают читать деревья твои (ezecha).
Adam Clarke: Commentary on the Bible - 1831
5:10: I will cut off thy horses - Thou shalt have no need of cavalry in thine armies; God will fight for you.
Albert Barnes: Notes on the Bible - 1834
5:10: And it shall come to pass in that day - Of grace in the kingdom of Christ and of His Presence in the Apostles and with the Church; "I will cut off thy horses out of the midst of thee." The greater the glory and purity of the church, the less it needs or hangs upon human aid. The more it is reft of human aid, the more it hangs upon God. So God promises, as a blessing, that He will remove from her all mere human resources, both what was in itself evil, and what, although good, had been abused. Most of these things, whose removal is here promised, are spoken of at the same time by Isaiah, as sin, or the occasion of sin, and of God's judgments to Judah. "Soothsayers," (the same word) "horses, chariots, idols the work of their hands; high towers, fenced walls" Isa 2:6-8, Isa 2:15. Rib. Lap.: "I will take, from thee all arms wherewith, while unconverted, thou opposedst the faith," all which thou settest up as idols in place of God. (Such are witchcrafts, soothsayers, graven images, images of Ashtaroth.) "I will take from thee all outward means and instruments of defense which aforetime were turned into pride and sin;" as horses and chariots. Not such shall be the arms of the Church, not such her strongholds. A horse is a vain thing to save a man. Her arms shall be the despised Cross of shame; her warriors, they who bear it; their courage, to endure in holy patience and meekness; their might, the Holy Spirit within them; their victories, through death, not of others, but their Master's and, in His, their own. They shall overcome the world, as He overcame it, and through Him alone and His Merits who overcame it by suffering.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:10: that I: Psa 20:7, Psa 20:8, Psa 33:16, Psa 33:17; Jer 3:23; Hos 1:7, Hos 14:3; Zac 9:10
will cut: This seems to refer to those happy times when the Jews shall be converted and restored to their own land, and all their enemies being destroyed, they shall have no further need of cavalry or fenced cities.
Carl Friedrich Keil and Franz Delitzsch
5:10
But if Israel conquer the nations in such a way as this, then will Jehovah fulfil the peace of His people by the destruction of all the instruments of war, and the extermination of everything of an idolatrous nature, as well as by the judgment of wrath upon all resisting nations. Mic 5:10. "And it comes to pass in that day, is the saying of Jehovah, that I will destroy thy horses out of the midst of thee, and annihilate thy chariots. Mic 5:11. And I shall destroy the cities of thy land, and throw down all thy fortresses. Mic 5:12. And I shall destroy the witchcrafts out of thy hand; and cloud-interpreters shall not be left to thee. Mic 5:13. And I shall destroy thy graven images and thy statutes out of the midst of thee; and thou wilt no more worship the work of thy hands. Mic 5:14. And I shall root out thine idol-groves out of the midst of thee, and destroy thy cities. Mic 5:15. And I shall execute vengeance in wrath and fury upon the nations which have not heard." These verses do not explain Mic 5:8, or state how the extermination of the enemy is to take place, or how Israel is made into a lion destroying the nations that are hostile to it, namely, by the fact that the Lord eradicates from its heart all confidence in horses, chariots, and fortifications, in witchcraft and idolatry (Caspari). This assumption is at variance with the words themselves, and with the strophic arrangement of the chapter. There is nothing about trust in horses, etc., but simply about the extermination of the horses, and everything else in which the idolatrous nation had sought its strength. Moreover, the expression והיה ביּום ההוּא, when compared with והיה in Mic 5:4 and Mic 5:6, shows at once that these verses are intended to depict the last and greatest effect produced by the coming of the Prince of peace in Israel, and overthrows Hengstenberg's assumption, that the prophet here foretels the destructive work of the Lord in Israel, which will precede the destruction of the enemy predicted in Mic 5:10. In that case בּיּום ההוּא would mean "before that day," a meaning which it can never have. The prophet passes rather from the attitude of Israel among the nations, to the description of the internal perfection of the kingdom of God, which does indeed stand in a reciprocal relation to the former and proceed simultaneously with it, but which will not be completed till after the victorious suppression of the foe. Only when the people of God shall have gained the supremacy over all their enemies, will the time have arrived for all the instruments of war to be destroyed. When the world shall be overcome, then will all war cease. The ancient Israel did indeed put its trust in war-horses, and war-chariots, and fortifications (cf. Is 2:7); but the Messianic Israel, or the true people of the Lord, will only put its trust in such things so far as it is not yet pervaded by the power of the peace brought by the Messiah. And the more it appropriates the spiritual power of the Prince of peace, the more will the trust in horses and chariots disappear; so that they will be destroyed, because all war comes to an end (compare Is 9:4-6). And the extermination of everything of an idolatrous nature will go hand in hand with this. Two kinds are mentioned in Mic 5:12 and Mic 5:13, viz., witchcraft and the worship of idols of their own making. As objects of witchcraft there are mentioned keshâphı̄m, lit., witchcrafts of different kinds, but the expression מיּדך limits them to such as are performed with the hand, and me‛ōnenı̄m (= ‛ōnenı̄m in Is 2:6), lit., cloud-interpreters, or cloud, i.e., storm makers, from ‛ânan, a kind of witchcraft which cannot be more precisely defined (see Delitzsch on Isaiah, l.c.). Of the objects of the idolatrous worship there are mentioned (after Lev 26:1) pesı̄lı̄m, idols made of wood or metal; and מצּבות, stone-images, or stones dedicated to idols (see at 3Kings 14:23). For Mic 5:12, compare Is 2:8.
Geneva 1599
5:10 And it shall come to pass in that day, saith the LORD, that I will cut off thy (k) horses out of the midst of thee, and I will destroy thy chariots:
(k) I will destroy all things in which you put your confidence, such as your vain self-reliance and idolatry, and in doing this I will be helping you.
John Gill
5:10 And it shall come to pass in that day, saith the Lord,.... When the above things shall be accomplished, even in the Gospel day, made so by the rising of the sun of righteousness; the Gospel dispensation, the latter part of it:
that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots; which some take to be an apostrophe to literal Babylon, and to be fulfilled when Cyrus took possession of it; but rather it respects mystical Babylon, and the destruction of that by Christ; but it is best of all to interpret it of the church of Christ, all whose carnal confidences and dependences shall be cut off, and shall trust alone in Christ for salvation; particularly the Jews now converted, who have been used to put their trust in the flesh, and in such things as are here mentioned; but now shall be made to see the folly and vanity of such things, and shall renounce and disclaim them; see Hos 14:3; or the sense is, there shall be no more war; horses and chariots shall be no more used in a hostile way; but there shall be perfect peace, all enemies being destroyed, which agrees with Mic 2:3 Zech 9:10. The Targum is,
"I will cut off the horses of the people from the midst of thee, and destroy their chariots?''
John Wesley
5:10 I will cut off - Not in judgment, but in mercy, for there shall be no need of them, nor shall the church of God any more rely on them. Thy chariots - Chariots prepared for war.
Robert Jamieson, A. R. Fausset and David Brown
5:10 cut off thy horses . . . chariots--namely, those used for the purposes of war. Israel had been forbidden the use of cavalry, or to go to Egypt for horses (Deut 17:16), lest they should trust in worldly forces, rather than in God (Ps 20:7). Solomon had disregarded this command (3Kings 10:26, 3Kings 10:28). Hereafter, saith God, I will remove these impediments to the free course of My grace: horses, chariots, &c., on which ye trust. The Church will never be safe, till she is stripped of all creature trusts, and rests on Jehovah alone [CALVIN]. The universal peace given by God shall cause warlike instruments to be needless. He will cut them off from Israel (Zech 9:10); as she will cut them off from Babylon, the representative of the nations (Jer 50:37; Jer 51:21).
5:115:11: եւ սատակեցից զքաղաքս երկրի քոյ, եւ բարձից զամենայն ամուրս քո. եւ բարձից զամենայն կախարդութիւնս քո ՚ի ձեռաց քոց. եւ հարցուկք ո՛չ եղիցին ՚ի քեզ։
11 կը կործանեմ քո երկրի քաղաքները, կը վերացնեմ քո բոլոր ամրոցները, կը խլեմ քո բոլոր կախարդութիւնները քո ձեռքից, եւ այլեւս գուշակներ չեն լինի քո մէջ:
11 Քու երկրիդ քաղաքները բնաջինջ պիտի ընեմ, Բոլոր պարիսպներդ պիտի փլցնեմ[12] Քու ձեռքէդ կախարդութիւնները բնաջինջ պիտի ընեմ, Ա՛լ գուշակութիւն ընողներ պիտի չունենաս։
եւ սատակեցից զքաղաքս երկրի քո, եւ բարձից զամենայն ամուրս քո. եւ բարձից զամենայն կախարդութիւնս քո ի ձեռաց քոց, եւ հարցուկք ոչ եղիցին ի քեզ:

5:11: եւ սատակեցից զքաղաքս երկրի քոյ, եւ բարձից զամենայն ամուրս քո. եւ բարձից զամենայն կախարդութիւնս քո ՚ի ձեռաց քոց. եւ հարցուկք ո՛չ եղիցին ՚ի քեզ։
11 կը կործանեմ քո երկրի քաղաքները, կը վերացնեմ քո բոլոր ամրոցները, կը խլեմ քո բոլոր կախարդութիւնները քո ձեռքից, եւ այլեւս գուշակներ չեն լինի քո մէջ:
11 Քու երկրիդ քաղաքները բնաջինջ պիտի ընեմ, Բոլոր պարիսպներդ պիտի փլցնեմ
[12] Քու ձեռքէդ կախարդութիւնները բնաջինջ պիտի ընեմ, Ա՛լ գուշակութիւն ընողներ պիտի չունենաս։
zohrab-1805▾ eastern-1994▾ western am▾
5:115:11 истреблю города в земле твоей и разрушу все укрепления твои, [5:12] исторгну чародеяния из руки твоей, и гадающих по облакам не будет у тебя;
5:11 καὶ και and; even ἐξαρῶ εξαιρω lift out / up; remove τὰ ο the φάρμακά φαρμακον drug; medicine σου σου of you; your ἐκ εκ from; out of τῶν ο the χειρῶν χειρ hand σου σου of you; your καὶ και and; even ἀποφθεγγόμενοι αποφθεγγομαι pronounce οὐκ ου not ἔσονται ειμι be ἐν εν in σοί σοι you
5:11 וְ wᵊ וְ and הִכְרַתִּ֖י hiḵrattˌî כרת cut עָרֵ֣י ʕārˈê עִיר town אַרְצֶ֑ךָ ʔarṣˈeḵā אֶרֶץ earth וְ wᵊ וְ and הָרַסְתִּ֖י hārastˌî הרס tear down כָּל־ kol- כֹּל whole מִבְצָרֶֽיךָ׃ mivṣārˈeʸḵā מִבְצָר fortification
5:11. et perdam civitates terrae tuae et destruam omnes munitiones tuas et auferam maleficia de manu tua et divinationes non erunt in teAnd I will destroy the cities of thy land, and will throw down all thy strong holds, And I will take away sorceries out of thy hand, and there shall be no divinations in thee.
11. and I will cut off the cities of thy land, and will throw down all thy strong holds:
5:11. And I will destroy the cities of your land, and I will pull down all your fortifications,
5:11. And I will cut off the cities of thy land, and throw down all thy strong holds:
And I will cut off the cities of thy land, and throw down all thy strong holds: [12] And I will cut off witchcrafts out of thine hand; and thou shalt have no [more] soothsayers:

5:11 истреблю города в земле твоей и разрушу все укрепления твои, [5:12] исторгну чародеяния из руки твоей, и гадающих по облакам не будет у тебя;
5:11
καὶ και and; even
ἐξαρῶ εξαιρω lift out / up; remove
τὰ ο the
φάρμακά φαρμακον drug; medicine
σου σου of you; your
ἐκ εκ from; out of
τῶν ο the
χειρῶν χειρ hand
σου σου of you; your
καὶ και and; even
ἀποφθεγγόμενοι αποφθεγγομαι pronounce
οὐκ ου not
ἔσονται ειμι be
ἐν εν in
σοί σοι you
5:11
וְ wᵊ וְ and
הִכְרַתִּ֖י hiḵrattˌî כרת cut
עָרֵ֣י ʕārˈê עִיר town
אַרְצֶ֑ךָ ʔarṣˈeḵā אֶרֶץ earth
וְ wᵊ וְ and
הָרַסְתִּ֖י hārastˌî הרס tear down
כָּל־ kol- כֹּל whole
מִבְצָרֶֽיךָ׃ mivṣārˈeʸḵā מִבְצָר fortification
5:11. et perdam civitates terrae tuae et destruam omnes munitiones tuas et auferam maleficia de manu tua et divinationes non erunt in te
And I will destroy the cities of thy land, and will throw down all thy strong holds, And I will take away sorceries out of thy hand, and there shall be no divinations in thee.
11. and I will cut off the cities of thy land, and will throw down all thy strong holds:
5:11. And I will destroy the cities of your land, and I will pull down all your fortifications,
5:11. And I will cut off the cities of thy land, and throw down all thy strong holds:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:11: I will - throw down all thy strongholds - Thou shalt have no need of fortified cities; I will be thy defense.

5:12: I will cut off witchcrafts - Thou shalt seek help only in Jehovah thy God. They have had neither soothsayers, images, groves, nor high places, from the captivity to the present day.

Albert Barnes: Notes on the Bible - 1834
5:11: I will cut off the cities of thy land - So God promised by Zechariah, "Jerusalem shall be inhabited as towns without walls; for I will be unto her a wall of fire round about" Zac 2:4-5. The Church shall not need the temptation of human defense; for God shall fence her in on every side. Great cities too, as the abode of luxury and sin, of power and pride, and, mostly, of cruelty, are chiefly denounced as the objects of God's anger. Babylon stands as the emblem of the whole city of the world or of the devil, as opposed to God. Rup.: "The first city was built by Cain; Abel and the other saints heed no continuing city" Heb 13:14 here. Cities then will include (Rup.) "all the tumults and evil passions and ambition and strife and bloodshed, which Cain brought in among men. Cities are collectively called and are Babylon, with whom, (as in the Rev_elations we hear a voice from heaven saying), "the kings of the earth committed fornication and the merchants of the earth are waxed rich through the abundance of her delicacies" Rev 18:3; and of which it is written, "And a mighty Angel took up a stone like a great millstone, and cast it into the sea, saying, Thus with violence shall that great city, Babylon, be thrown down, and shall be found no more at all." Rev 18:21. "Great rest then is promised to holy Zion that is, the Church, when the cities or strongholds of the land (strongholds, as they are, of earthliness) shall be destroyed. For together with them are included all objects of desire in them, with the sight whereof the citizens of the kingdom of God, while pilgrims here, are tempted; whereof the wise man saith, Vanity of vanities, all is vanity."
The fulfillment reaches on to the Day of Judgment, when the Church shall finally receive glory from the Lord, and be "without spot and wrinkle" Eph 5:27. All looks on to that Day. The very largeness of the promise, which speaks, in its fullest sense, of the destruction of things, without which we can hardly do in this life, (as cities or things very useful to the needs of man, (as horses,) carries us on yet more to that Day when there will be no more need of any outward things; Rup.: "when the heavy body shall be changed, and shall have the swiftness of angels, and shall be transported whither it willeth, without chariots and horses; and all things which tempt the eye shall cease; and no evil shall enter; and there shall be no need of divining, amid the presence and full knowledge of God, and where the ever-present Face of God, who is Truth, shall shine on all, and nothing be uncertain or unknown; nor shall they need to form in their souls images of Him whom His own shall see as He Is; nor shall they esteem anything of self, or the work of their own hands; but God shall be All in all." In like way, the woe on those who obey not the truth, also looks on to the end. It too is final. There is nothing to soften it. Punishments in the course of life are medicinal. Here no mention is made of Mercy, but only of executing vengeance; and that, with wrath and fury; and that, such as they have not heard. For as eye hath not seen, nor heart conceived the good things laid up in store for those who love God, so neither the evil things prepared for those who, in act, shew that they hate Him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:11: and throw: Isa 2:12-17; Eze 38:11; Zac 4:6

5:12: Isa 2:6-8, Isa 2:18, Isa 2:20, Isa 8:19, Isa 8:20, Isa 27:9; Zac 13:2-4; Rev 19:20, Rev 22:15

John Gill
5:11 And I will cut off the cities of thy land, and throw down all thy strong holds. The meaning is, they should not dwell in fortified cities and walled towns; they should have none of these to trust to, nor should they stand in any need of them to defend them, their enemies being subdued; and besides, the Lord would be their strong hold and place of defence, a wall of fire round about them, but the glory in the midst of them, The phrases are expressive of the greatest tranquillity and safety, and of living in an open air, free and undisturbed; see Zech 2:4. The Targum is,
"I will cut off the cities of the people out of thy land, and destroy all their strong fortresses;''
these shall dwell no more there, and be no more offensive and troublesome.
John Wesley
5:11 The cities - Cut off the occasion of fortifying their cities, thou shalt need no other defence than what I am to thee.
Robert Jamieson, A. R. Fausset and David Brown
5:11 cut off . . . cities . . . strongholds--such as are fortified for war. In that time of peace, men shall live in unwalled villages (Ezek 38:11; compare Jer 23:6; Jer 49:31; Zech 2:8).
5:125:12: Ջնջեցից զդրօշեալս քո, եւ զարձանս քո ՚ի միջոյ քումմէ. եւ ո՛չ եւս երկիրպագցես գործոց ձեռաց քոց[10589]։ [10589] Ոմանք. Եւ ջնջեցից զդրօշեալս։
12 Կը ջնջեմ քո քանդակներն ու քո արձանները, եւ այլեւս չես երկրպագի քո ձեռակերտներին:
13 Քու մէջէդ քու կուռքերդ Ու արձաններդ բնաջինջ պիտի ընեմ Ու ա՛լ քու ձեռքերուդ գործերուն երկրպագութիւն պիտի չընես։
Եւ ջնջեցից զդրօշեալս քո եւ զարձանս քո ի միջոյ քումմէ, եւ ոչ եւս երկիր պագցես գործոց ձեռաց քոց:

5:12: Ջնջեցից զդրօշեալս քո, եւ զարձանս քո ՚ի միջոյ քումմէ. եւ ո՛չ եւս երկիրպագցես գործոց ձեռաց քոց[10589]։
[10589] Ոմանք. Եւ ջնջեցից զդրօշեալս։
12 Կը ջնջեմ քո քանդակներն ու քո արձանները, եւ այլեւս չես երկրպագի քո ձեռակերտներին:
13 Քու մէջէդ քու կուռքերդ Ու արձաններդ բնաջինջ պիտի ընեմ Ու ա՛լ քու ձեռքերուդ գործերուն երկրպագութիւն պիտի չընես։
zohrab-1805▾ eastern-1994▾ western am▾
5:135:13 истреблю истуканов твоих и кумиров из среды твоей, и не будешь более поклоняться изделиям рук твоих.
5:12 καὶ και and; even ἐξολεθρεύσω εξολοθρευω utterly ruin τὰ ο the γλυπτά γλυπτος of you; your καὶ και and; even τὰς ο the στήλας στηλη of you; your ἐκ εκ from; out of μέσου μεσος in the midst; in the middle σου σου of you; your καὶ και and; even οὐκέτι ουκετι no longer μὴ μη not προσκυνήσῃς προσκυνεω worship τοῖς ο the ἔργοις εργον work τῶν ο the χειρῶν χειρ hand σου σου of you; your
5:12 וְ wᵊ וְ and הִכְרַתִּ֥י hiḵrattˌî כרת cut כְשָׁפִ֖ים ḵᵊšāfˌîm כֶּשֶׁף sorcery מִ mi מִן from יָּדֶ֑ךָ yyāḏˈeḵā יָד hand וּֽ ˈû וְ and מְעֹונְנִ֖ים mᵊʕônᵊnˌîm ענן appear לֹ֥א lˌō לֹא not יִֽהְיוּ־ yˈihyû- היה be לָֽךְ׃ lˈāḵ לְ to
5:12. et perire faciam sculptilia tua et statuas tuas de medio tui et non adorabis ultra opera manuum tuarumAnd I will destroy thy graven things, and thy statues, out of the midst of thee: and thou shalt no more adore the works of thy hands.
12. And I will cut off witchcrafts out of thine hand; and thou shalt have no soothsayers:
5:12. and I will take away evil-doing from your hand, and there will be no divinations among you.
5:12. And I will cut off witchcrafts out of thine hand; and thou shalt have no [more] soothsayers:
Thy graven images also will I cut off, and thy standing images out of the midst of thee; and thou shalt no more worship the work of thine hands:

5:13 истреблю истуканов твоих и кумиров из среды твоей, и не будешь более поклоняться изделиям рук твоих.
5:12
καὶ και and; even
ἐξολεθρεύσω εξολοθρευω utterly ruin
τὰ ο the
γλυπτά γλυπτος of you; your
καὶ και and; even
τὰς ο the
στήλας στηλη of you; your
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
σου σου of you; your
καὶ και and; even
οὐκέτι ουκετι no longer
μὴ μη not
προσκυνήσῃς προσκυνεω worship
τοῖς ο the
ἔργοις εργον work
τῶν ο the
χειρῶν χειρ hand
σου σου of you; your
5:12
וְ wᵊ וְ and
הִכְרַתִּ֥י hiḵrattˌî כרת cut
כְשָׁפִ֖ים ḵᵊšāfˌîm כֶּשֶׁף sorcery
מִ mi מִן from
יָּדֶ֑ךָ yyāḏˈeḵā יָד hand
וּֽ ˈû וְ and
מְעֹונְנִ֖ים mᵊʕônᵊnˌîm ענן appear
לֹ֥א lˌō לֹא not
יִֽהְיוּ־ yˈihyû- היה be
לָֽךְ׃ lˈāḵ לְ to
5:12. et perire faciam sculptilia tua et statuas tuas de medio tui et non adorabis ultra opera manuum tuarum
And I will destroy thy graven things, and thy statues, out of the midst of thee: and thou shalt no more adore the works of thy hands.
12. And I will cut off witchcrafts out of thine hand; and thou shalt have no soothsayers:
5:12. and I will take away evil-doing from your hand, and there will be no divinations among you.
5:12. And I will cut off witchcrafts out of thine hand; and thou shalt have no [more] soothsayers:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:13: Thy graven images also will I cut off - Thou shalt be no more an idolatrous people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:13: graven: Isa 17:7, Isa 17:8; Eze 6:9, Eze 36:25, Eze 37:23; Hos 2:16, Hos 2:17, Hos 14:3, Hos 14:8
standing images: or, statues
no: Isa 2:8
John Gill
5:12 And I will cut off witchcrafts out of thine hand,.... Such as were formerly practised among the Jews, though forbidden them, and in mystical Babylon, or the antichristian church, whose sorceries are mentioned, Rev_ 9:21; but nothing of this kind will be found in the Christian church, consisting of Jews and Gentiles, in the latter day; all unlawful arts, cheating and juggling in religious matters, will cease, and be no more:
and thou shalt have no more soothsayers; or diviners, that cast a mist over people's eyes, and deceived them with false appearances of things; that pretended to know times and seasons, when it was or was not a good day to go abroad, or to make merchandise; that judged by the clouds, and by the position of the heavens, what would come to pass hereafter; and though such sort of men were formerly indulged, connived at, and caressed among the Jews, they should be so no more; nor should they apply to such persons for advice and counsel; nor would they need it, nor should they use it; see Deut 18:10.
John Wesley
5:12 I will cut off - God will in mercy to his people take away these occasions of sin.
Robert Jamieson, A. R. Fausset and David Brown
5:12 witchcrafts out of thine hand--that is, which thou now usest.
5:135:13: Եւ կոտորեցից զանտառսդ ՚ի միջոյ քումմէ, եւ ապականեցից զքաղաքս քո,
13 Կը կոտորեմ անտառները քո միջից եւ կ’ապականեմ քո քաղաքները:
14 Քու մէջէդ Աստարովթի կուռքերը պիտի կործանեմ Ու քու քաղաքներդ պիտի աւերեմ։
Եւ կոտորեցից [62]զանտառսդ ի միջոյ քումմէ, եւ ապականեցից զքաղաքս քո:

5:13: Եւ կոտորեցից զանտառսդ ՚ի միջոյ քումմէ, եւ ապականեցից զքաղաքս քո,
13 Կը կոտորեմ անտառները քո միջից եւ կ’ապականեմ քո քաղաքները:
14 Քու մէջէդ Աստարովթի կուռքերը պիտի կործանեմ Ու քու քաղաքներդ պիտի աւերեմ։
zohrab-1805▾ eastern-1994▾ western am▾
5:145:14 Искореню из среды твоей священные рощи твои и разорю города твои.
5:13 καὶ και and; even ἐκκόψω εκκοπτω cut out; cut off τὰ ο the ἄλση αλσος of you; your ἐκ εκ from; out of μέσου μεσος in the midst; in the middle σου σου of you; your καὶ και and; even ἀφανιῶ αφανιζω obscure; hide τὰς ο the πόλεις πολις city σου σου of you; your
5:13 וְ wᵊ וְ and הִכְרַתִּ֧י hiḵrattˈî כרת cut פְסִילֶ֛יךָ fᵊsîlˈeʸḵā פָּסִיל idol וּ û וְ and מַצֵּבֹותֶ֖יךָ maṣṣēvôṯˌeʸḵā מַצֵּבָה massebe מִ mi מִן from קִּרְבֶּ֑ךָ qqirbˈeḵā קֶרֶב interior וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not תִשְׁתַּחֲוֶ֥ה ṯištaḥᵃwˌeh חוה bow down עֹ֖וד ʕˌôḏ עֹוד duration לְ lᵊ לְ to מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed יָדֶֽיךָ׃ yāḏˈeʸḵā יָד hand
5:13. et evellam lucos tuos de medio tui et conteram civitates tuasAnd I will pluck up thy groves out of the midst of thee: and will crush thy cities.
13. and I will cut off thy graven images and thy pillars out of the midst of thee; and thou shalt no more worship the work of thine hands.
5:13. And I will cause your graven images to perish, and your statues, from your midst. And you will no longer adore the works of your hands.
5:13. Thy graven images also will I cut off, and thy standing images out of the midst of thee; and thou shalt no more worship the work of thine hands.
And I will pluck up thy groves out of the midst of thee: so will I destroy thy cities:

5:14 Искореню из среды твоей священные рощи твои и разорю города твои.
5:13
καὶ και and; even
ἐκκόψω εκκοπτω cut out; cut off
τὰ ο the
ἄλση αλσος of you; your
ἐκ εκ from; out of
μέσου μεσος in the midst; in the middle
σου σου of you; your
καὶ και and; even
ἀφανιῶ αφανιζω obscure; hide
τὰς ο the
πόλεις πολις city
σου σου of you; your
5:13
וְ wᵊ וְ and
הִכְרַתִּ֧י hiḵrattˈî כרת cut
פְסִילֶ֛יךָ fᵊsîlˈeʸḵā פָּסִיל idol
וּ û וְ and
מַצֵּבֹותֶ֖יךָ maṣṣēvôṯˌeʸḵā מַצֵּבָה massebe
מִ mi מִן from
קִּרְבֶּ֑ךָ qqirbˈeḵā קֶרֶב interior
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
תִשְׁתַּחֲוֶ֥ה ṯištaḥᵃwˌeh חוה bow down
עֹ֖וד ʕˌôḏ עֹוד duration
לְ lᵊ לְ to
מַעֲשֵׂ֥ה maʕᵃśˌē מַעֲשֶׂה deed
יָדֶֽיךָ׃ yāḏˈeʸḵā יָד hand
5:13. et evellam lucos tuos de medio tui et conteram civitates tuas
And I will pluck up thy groves out of the midst of thee: and will crush thy cities.
13. and I will cut off thy graven images and thy pillars out of the midst of thee; and thou shalt no more worship the work of thine hands.
5:13. And I will cause your graven images to perish, and your statues, from your midst. And you will no longer adore the works of your hands.
5:13. Thy graven images also will I cut off, and thy standing images out of the midst of thee; and thou shalt no more worship the work of thine hands.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:14: cities: or, enemies, Mic 5:11
John Gill
5:13 Thy graven images also will I cut off, and thy standing images out of the midst of thee,.... The former were such as were made of wood or stone; the latter statues, such as were molten or cast, and made of gold, silver, or brass; Such as the Jews sometimes worshipped, and are now found in the apostate church of Rome; but will have no place in the Christian churches, or those so called, in the latter day. The Jews indeed have had no idols or idolatrous worship among them since the Babylonish captivity; and the prophet here speaks, not of what would be found among them, and removed at their conversion; but of what was in his time, or had been, or would be again, but should not be in future time, when they should turn to the Lord, and be like dew among the people; and so we are to understand some following passages. The Targum is,
"I will cut off the images of the people, and their statues:''
and thou shalt no more worship the work of thine hands; as not to fall down to idols and worship them, so neither to trust in carnal privileges, ceremonial rites, observances of the traditions of the elders, or any works of righteousness done by them, which they had been prone unto.
John Wesley
5:13 Graven images - This was verified among the Jews, who to this day hate images for divine uses, and learnt this in their captivity.
Robert Jamieson, A. R. Fausset and David Brown
5:13 graven images . . . cut off--(Compare Is 2:8, Is 2:18-21; Is 30:22; Zech 13:2).
standing images--statues.
5:145:14: եւ արարից բարկութեամբ եւ սրտմտութեամբ վրէժխնդրութիւն ՚ի մէջ ազգաց. փոխանակ զի ո՛չ լուան։
14 Բարկութեամբ ու ջղայնութեամբ վրէժ կը լուծեմ ազգերից, քանի որ նրանք չլսեցին ինձ»:
15 Ինծի մտիկ չընող ազգերէն Սրտմտութեամբ ու բարկութեամբ վրէժ պիտի առնեմ»։
Եւ արարից բարկութեամբ եւ սրտմտութեամբ վրէժխնդրութիւն ի մէջ ազգաց, փոխանակ զի ոչ լուան:

5:14: եւ արարից բարկութեամբ եւ սրտմտութեամբ վրէժխնդրութիւն ՚ի մէջ ազգաց. փոխանակ զի ո՛չ լուան։
14 Բարկութեամբ ու ջղայնութեամբ վրէժ կը լուծեմ ազգերից, քանի որ նրանք չլսեցին ինձ»:
15 Ինծի մտիկ չընող ազգերէն Սրտմտութեամբ ու բարկութեամբ վրէժ պիտի առնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
5:155:15 И совершу в гневе и негодовании мщение над народами, которые будут непослушны.
5:14 καὶ και and; even ποιήσω ποιεω do; make ἐν εν in ὀργῇ οργη passion; temperament καὶ και and; even ἐν εν in θυμῷ θυμος provocation; temper ἐκδίκησιν εκδικησις vindication; vengeance ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste ἀνθ᾿ αντι against; instead of ὧν ος who; what οὐκ ου not εἰσήκουσαν εισακουω heed; listen to
5:14 וְ wᵊ וְ and נָתַשְׁתִּ֥י nāṯaštˌî נתשׁ root out אֲשֵׁירֶ֖יךָ ʔᵃšêrˌeʸḵā אֲשֵׁרָה asherah מִ mi מִן from קִּרְבֶּ֑ךָ qqirbˈeḵā קֶרֶב interior וְ wᵊ וְ and הִשְׁמַדְתִּ֖י hišmaḏtˌî שׁמד destroy עָרֶֽיךָ׃ ʕārˈeʸḵā עִיר town
5:14. et faciam in furore et in indignatione ultionem in omnibus gentibus quae non audieruntAnd I will execute vengeance in wrath, and in indignation, among all the nations that have not given ear.
14. and I will pluck up thine Asherim out of the midst of thee: and I will destroy thy cities.
5:14. And I will root out your sacred groves from your midst, and I will crush your cities.
5:14. And I will pluck up thy groves out of the midst of thee: so will I destroy thy cities.
And I will execute vengeance in anger and fury upon the heathen, such as they have not heard:

5:15 И совершу в гневе и негодовании мщение над народами, которые будут непослушны.
5:14
καὶ και and; even
ποιήσω ποιεω do; make
ἐν εν in
ὀργῇ οργη passion; temperament
καὶ και and; even
ἐν εν in
θυμῷ θυμος provocation; temper
ἐκδίκησιν εκδικησις vindication; vengeance
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
οὐκ ου not
εἰσήκουσαν εισακουω heed; listen to
5:14
וְ wᵊ וְ and
נָתַשְׁתִּ֥י nāṯaštˌî נתשׁ root out
אֲשֵׁירֶ֖יךָ ʔᵃšêrˌeʸḵā אֲשֵׁרָה asherah
מִ mi מִן from
קִּרְבֶּ֑ךָ qqirbˈeḵā קֶרֶב interior
וְ wᵊ וְ and
הִשְׁמַדְתִּ֖י hišmaḏtˌî שׁמד destroy
עָרֶֽיךָ׃ ʕārˈeʸḵā עִיר town
5:14. et faciam in furore et in indignatione ultionem in omnibus gentibus quae non audierunt
And I will execute vengeance in wrath, and in indignation, among all the nations that have not given ear.
5:14. And I will root out your sacred groves from your midst, and I will crush your cities.
5:14. And I will pluck up thy groves out of the midst of thee: so will I destroy thy cities.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
5:15: I will execute vengeance - upon the heathen - And he did so; for the empires of the Assyrians, Chaldeans, and others, the sworn enemies of the Jews, have long since been utterly destroyed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
5:15: Mic 5:8; Psa 149:7; Th2 1:8
Carl Friedrich Keil and Franz Delitzsch
5:14
Mic 5:14 sums up the objects enumerated in Mic 5:10-13, which are to be exterminated, for the purpose of rounding off the description; the only objects of idolatrous worship mentioned being the 'ăshērim, and the only materials of war, the cities as means of defence. אשׁירים, written with scriptio plena, as in Deut 7:5 and 4Kings 17:16, lit., stems of trees or posts standing upright or set up as idols, which were dedicated to the Canaanitish goddess of nature (see at Ex 34:13). ערים, cities with walls, gates, and bolts. These two rather subordinate objects are mentioned instar omnium, to express the entire abolition of war and idolatry. We must not infer from this, however, that the nation of God will still have images made by human hands and worship them, during the stage of its development described in Mic 5:10-14; but must distinguish between the thought and its formal dress. The gross heathen idolatry, to which Israel was addicted under the Old Testament, is a figure denoting that more refined idolatry which will exist even in the church of Christ so long as sin and unbelief endure. The extermination of every kind of heathen idolatry is simply the Old Testament expression for the purification of the church of the Lord from everything of an idolatrous and ungodly nature. To this there is appended in Mic 5:15 a promise that the Lord will take vengeance, and wrath, and fury upon the nations which have not heard or have not observed the words and acts of the Lord, i.e., have not yielded themselves up to conversion. In other words, He will exterminate every ungodly power by a fierce judgment, so that nothing will ever be able to disturb the peace of His people and kingdom again.
John Gill
5:14 And I will pluck up thy groves out of the midst of thee,.... Planted for idolatrous worship, and which the Jews in the reigns of some of their kings raised, and made use of for such purposes; see 3Kings 15:13; though contrary to the law of God, Deut 16:21; but now there should be nothing of this kind, all idolatry being rooted out of the world. The Targum is,
"I will root out the plantations of the people out of the midst of thee:''
so will I destroy thy cities; which some understand of cities given to idolatry; or rather it is to be understood in the same sense as in Mic 5:11; though by reason of that, and as something distinct from it, it is better to render the words with the Targum,
"I will destroy thine enemies (n).''
(n) So Jarchi, and Marinas in Aben Ezra, and R. Sol. Urbin. Ohel Moed, fol. 102. 1.
John Wesley
5:14 Thy groves - The groves which they abused by idolatrous worship.
Robert Jamieson, A. R. Fausset and David Brown
5:14 groves . . . cities--The "groves" are the idolatrous symbol of Astarte (Deut 16:21; 4Kings 21:7). "Cities" being parallel to "groves," must mean cities in or near which such idolatrous groves existed. Compare "city of the house of Baal" (4Kings 10:25), that is, a portion of the city sacred to Baal.