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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. Суд с Израилем. 3-5. Благодеяния Божии Израилю. 6-9. Средства примирения народа с Богом. 10-16. Нравственное состояние народа и предстоящие ему наказания.

Гл. VI-я представляет обличительную речь пророка к Израилю, имеющую форму судебного состязания. Относительно общего смысла гл. VI-VII см. введение. - Встань судись и пр. слова Божии, обращенны к пророку. - Судись пред горами (eth-beharim), и холмы да слышат голос твой: горы и холмы призываются в свидетели суда Господа с Израилем. "Так как разумные существа, - поясняет блаж. Феодорит, - страдают неразумением, то неодушевленные вещи сделаю судьями разумных". Горы и холмы призываются в свидетели и потому, что они были как бы очевидцами тех благодеяний Божиих для народа, о которых идет речь ниже. В слав. тексте рассматриваемое выражение передано несколько иначе - "судися с горами" (proV ta orh), как должно бы передать собственно и евр. eth-haharim: т. е. горы являются не свидетелями суда, а предметом суда. Такую же мысль находили в ст. 1-м многие древние и новые толкователи (Гоонакер). Вместо народа, в таком случае, пророк обращается к горам и холмам, на которых народ расселен. Древние также толковали слова ст. 1-го и в аллегорийском смысле: горы и холмы - это Ангелы, которым вверено попечение о делах человеческих (блаж. Иероним) или пред которыми производится суд (св. Кирилл Ал. ), демоны, князья и вельможи иудейские (Санкий, Менохии), Авраам и патриархи, и др. Но нет никакой нужды в таких аллегорические толкованиях.

Твердыя (haethanim) основы земли: значение слова haethanim не ясно, и оно переводится различно (Симм. "древния", блаж. Иероним audifte, слушайте; LXX - faraggeV дебри, долины). Некоторые комментаторы предлагают читать вместо него гл. haazinu (Велльг., Новак, Марти) - слушайте, внимайте, как у блаж. Иеронима. Основы земли (Ис XXIV:18; Пс LXXXI:5; Притч VIII:29) - горы, корнями своими как бы держащие землю. У LXX в слав. вместо твердые основы земли читается "дебри (faraggeV) основания земли", т. е. глубокие долины, служащие основанием земли.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
After the precious promises in the two foregoing chapters, relating to the Messiah's kingdom, the prophet is here directed to set the sins of Israel in order before them, for their conviction and humiliation, as necessary to make way for the comfort of gospel-grace. Christ's forerunner was a reprover, and preached repentance, and so prepared his way. Here, I. God enters an action against his people for their base ingratitude, and the bad returns they had made him for his favours, ver. 1-5. II. He shows the wrong course they should have taken, ver. 6-8. III. He calls upon them to hear the voice of his judgments, and sets the sins in order before them for which he still proceeded in his controversy with them (ver. 9), their injustice (ver. 10-15), and their idolatry (ver. 16), for both which ruin was coming upon them.
Adam Clarke: Commentary on the Bible - 1831
This chapter reproves and threatens. The manner of raising the attention by calling on man to urge his plea in the face of all nature, and on the inanimate creation to hear the expostulation of Jehovah with his people, is awakening and sublime. The words of Jehovah follow, Mic 6:3-5. And God's mercies hawing been set forth to his people, one of them is introduced, in a beautiful dramatic form, asking what his duty is towards a God so gracious, Mic 6:6, Mic 6:7. The answer follows in the words of the prophet, Mic 6:8; who goes on to upbraid the people of his charge with their injustice and idolatry, to which he ascribes want of success in their lawful undertakings, and those heave calamities which are now impending, Mic 6:9-15.
Albert Barnes: Notes on the Bible - 1834
6:0: The foregoing prophecy closed with the final cleansing of the Church and the wrath of God resting on the wicked, when, as Paul saith, "The Lord Jesus shall be Rev_ealed from heaven with His mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power; when He shall come to be glorified in His Saints, and to be admired in all them that believe" Th2 1:7-10. The prophet here begins his third and last summons to judgment, in the Name, as it were, of the All-Holy Trinity, against whom they had sinned.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mic 6:1, God's controversy for ingratitude; Mic 6:6, for ignorance, Mic 6:10. for injustice; Mic 6:16, and for idolatry.
Carl Friedrich Keil and Franz Delitzsch

III. The Way to Salvation - Micah 6 and 7
Micah having declared to the people of Israel not only the judgment that will burst upon Zion on account of its sins, but also the salvation awaiting in the future the remnant saved and purified through the judgment, now proceeds, in the third and last address, to point out the way to salvation, by showing that they bring punishment upon themselves by their ingratitude and resistance to the commandments of God, and that it is only through sincere repentance that they can participate in the promised covenant mercies.
Exhortation to Repentance, and Divine Threatening - Micah 6
In the form of a judicial contest between the Lord and His people, the prophet holds up before the Israelites their ingratitude for the great blessings which they have received from God (Mic 6:1-5), and teaches them that the Lord does not require outward sacrifices to appease His wrath, but righteousness, love, and humble walk with God (Mic 6:6-8), and that He must inflict severe punishment, because the people practise violence, lying, and deceit instead (Mic 6:9-14).
John Gill
INTRODUCTION TO MICAH 6
This chapter contains reproofs of the people of Israel for their sins, threatening them with punishment for them. The prophet is bid to tell them of the controversy the Lord had with them, which he did, Mic 6:1; and the Lord calls upon them to declare if they had any thing to object to his attitude towards them, Mic 6:3; and then puts them in mind of the favours they had received from him, in bringing them out of Egypt, and giving them such useful persons to go before them, lead and instruct them, as he had, Mic 6:4; and also reminds them of what passed between Balak, king of Moab, and Balaam the soothsayer; the questions of the one, and the answer of the other; whereby the designs of the former against them were frustrated, Mic 6:5; but since the voice of the Lord by his prophet was disregarded by them, they are called upon to hearken to the voice of his rod, Mic 6:9; which should be laid upon them for their fraudulent dealings, injustice, oppression, lies, and deceit, Mic 6:10; and therefore are threatened with sickness and desolation, and a deprivation of all good things, the fruit of their labours, Mic 6:13; and that because the statutes of Omri, the works of Ahab, and their counsels, were observed by them, Mic 6:16.
6:16:1: Լուարո՛ւք զայս զոր ասաց Տէր. Արի՛ եւ դատեա՛ց ընդ լերինս, եւ բլուրք լուիցեն ձայնի քում։
1 Լսեցէ՛ք, ինչ որ ասաց Տէրը. Ե՛լ եւ դա՛տ արա լեռներում, եւ բլուրները թող լսեն քո ձայնը:
6 Հիմա Տէրոջը ըսածը լսեցէ՛ք։«Ելի՛ր ու լեռներուն առջեւ դատ վարէ՛ Եւ բլուրները քու ձայնդ թող լսեն»։
Լուարուք զայս զոր ասաց Տէր. Արի եւ դատեաց [63]ընդ լերինս``, եւ բլուրք լուիցեն ձայնի քում:

6:1: Լուարո՛ւք զայս զոր ասաց Տէր. Արի՛ եւ դատեա՛ց ընդ լերինս, եւ բլուրք լուիցեն ձայնի քում։
1 Լսեցէ՛ք, ինչ որ ասաց Տէրը. Ե՛լ եւ դա՛տ արա լեռներում, եւ բլուրները թող լսեն քո ձայնը:
6 Հիմա Տէրոջը ըսածը լսեցէ՛ք։«Ելի՛ր ու լեռներուն առջեւ դատ վարէ՛ Եւ բլուրները քու ձայնդ թող լսեն»։
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6:16:1 Слушайте, что говорит Господь: встань, судись перед горами, и холмы да слышат голос твой!
6:1 ἀκούσατε ακουω hear δὴ δη in fact λόγον λογος word; log κυρίου κυριος lord; master κύριος κυριος lord; master εἶπεν επω say; speak ἀνάστηθι ανιστημι stand up; resurrect κρίθητι κρινω judge; decide πρὸς προς to; toward τὰ ο the ὄρη ορος mountain; mount καὶ και and; even ἀκουσάτωσαν ακουω hear οἱ ο the βουνοὶ βουνος mound φωνήν φωνη voice; sound σου σου of you; your
6:1 שִׁמְעוּ־ šimʕû- שׁמע hear נָ֕א nˈā נָא yeah אֵ֥ת ʔˌēṯ אֵת [object marker] אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֹמֵ֑ר ʔōmˈēr אמר say ק֚וּם ˈqûm קום arise רִ֣יב rˈîv ריב contend אֶת־ ʔeṯ- אֵת together with הֶ he הַ the הָרִ֔ים hārˈîm הַר mountain וְ wᵊ וְ and תִשְׁמַ֥עְנָה ṯišmˌaʕnā שׁמע hear הַ ha הַ the גְּבָעֹ֖ות ggᵊvāʕˌôṯ גִּבְעָה hill קֹולֶֽךָ׃ qôlˈeḵā קֹול sound
6:1. audite quae Dominus loquitur surge contende iudicio adversum montes et audiant colles vocem tuamHear ye what the Lord saith: Arise, contend thou in judgment against the mountains, and let the hills hear thy voice.
1. Hear ye now what the LORD saith: Arise, contend thou before the mountains, and let the hills hear thy voice.
6:1. Hear ye now what the LORD saith; Arise, contend thou before the mountains, and let the hills hear thy voice.
6:1. Listen to what the Lord says: Rise, contend in judgment against the mountains, and let the hills hear your voice.
Hear ye now what the LORD saith; Arise, contend thou before the mountains, and let the hills hear thy voice:

6:1 Слушайте, что говорит Господь: встань, судись перед горами, и холмы да слышат голос твой!
6:1
ἀκούσατε ακουω hear
δὴ δη in fact
λόγον λογος word; log
κυρίου κυριος lord; master
κύριος κυριος lord; master
εἶπεν επω say; speak
ἀνάστηθι ανιστημι stand up; resurrect
κρίθητι κρινω judge; decide
πρὸς προς to; toward
τὰ ο the
ὄρη ορος mountain; mount
καὶ και and; even
ἀκουσάτωσαν ακουω hear
οἱ ο the
βουνοὶ βουνος mound
φωνήν φωνη voice; sound
σου σου of you; your
6:1
שִׁמְעוּ־ šimʕû- שׁמע hear
נָ֕א nˈā נָא yeah
אֵ֥ת ʔˌēṯ אֵת [object marker]
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֹמֵ֑ר ʔōmˈēr אמר say
ק֚וּם ˈqûm קום arise
רִ֣יב rˈîv ריב contend
אֶת־ ʔeṯ- אֵת together with
הֶ he הַ the
הָרִ֔ים hārˈîm הַר mountain
וְ wᵊ וְ and
תִשְׁמַ֥עְנָה ṯišmˌaʕnā שׁמע hear
הַ ha הַ the
גְּבָעֹ֖ות ggᵊvāʕˌôṯ גִּבְעָה hill
קֹולֶֽךָ׃ qôlˈeḵā קֹול sound
6:1. audite quae Dominus loquitur surge contende iudicio adversum montes et audiant colles vocem tuam
Hear ye what the Lord saith: Arise, contend thou in judgment against the mountains, and let the hills hear thy voice.
6:1. Hear ye now what the LORD saith; Arise, contend thou before the mountains, and let the hills hear thy voice.
6:1. Listen to what the Lord says: Rise, contend in judgment against the mountains, and let the hills hear your voice.
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jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Hear ye now what the LORD saith; Arise, contend thou before the mountains, and let the hills hear thy voice. 2 Hear ye, O mountains, the LORD's controversy, and ye strong foundations of the earth: for the LORD hath a controversy with his people, and he will plead with Israel. 3 O my people, what have I done unto thee? and wherein have I wearied thee? testify against me. 4 For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam. 5 O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal; that ye may know the righteousness of the LORD.
Here, I. The prefaces to the message are very solemn and such as may engage our most serious attention. 1. The people are commanded to give audience: Hear you now what the Lord says. What the prophet speaks he speaks from God, and in his name; they are therefore bound to hear it, not as the word of a sinful dying man, but of the holy living God. Hear now what he saith, for, first or last, he will be heard. 2. The prophet is commanded to speak in earnest, and to put an emphasis upon what he said: Arise, contend thou before the mountains, or with the mountains, and let the hills hear thy voice, if it were possible; contend with the mountains and hills of Judea, that is, with the inhabitants of those mountains and hills; and, some think, reference is had to those mountains and hills on which they worshipped idols and which were thus polluted. But it is rather to be taken more generally, as appears by his call, not only to the mountains, but to the strong foundations of the earth, pursuant to the instructions given him. This is designed, (1.) To excite the earnestness of the prophet; he must speak as vehemently as if he designed to make even the hills and mountains hear him, must cry aloud, and not spare; what he had to say in God's name he must proclaim publicly before the mountains, as one that was neither ashamed nor afraid to own his message; he must speak as one concerned, as one that desired to speak to the heart, and therefore appeared to speak from the heart. (2.) To expose the stupidity of the people; "Let the hills hear thy voice, for this senseless careless people will not hear it, will not heed it. Let the rocks, the foundations of the earth, that have no ears, hear, since Israel, that has ears, will not hear." It is an appeal to the mountains and hills; let them bear witness that Israel has fair warning given them, and good counsel, if they would but take it. Thus Isaiah begins with, Hear, O heavens! and give ear, O earth! Let them judge between God and his vineyard.
II. The message itself is very affecting. He is to let all the world know that God has a quarrel with his people, good ground for an action against them. Their offences are public, and therefore so are the articles of impeachment exhibited against them. Take notice the Lord has a controversy with his people and he will plead with Israel, will plead by his prophets, plead by his providences, to make good his charge. Note, 1. Sin begets a controversy between God and man. The righteous God has an action against every sinner, an action of debt, an action of trespass, an action of slander. 2. If Israel, God's own professing people, provoke him by sin, he will let them know that he has a controversy with them; he sees sin in them, and is displeased with it, nay, their sins are more displeasing to him than the sins of others, as they are a greater grief to his Spirit and dishonour to his name. 3. God will plead with those whom he has a controversy with, will plead with his people Israel, that they may be convinced and that he may be justified. In the close of the foregoing chapter he pleaded with the heathen in anger and fury, to bring them to ruin; but here he pleads with Israel in compassion and tenderness, to bring them to repentance, Come now, and let us reason together. God reasons with us, to teach us to reason with ourselves. See the equity of God's cause, it will bear to be pleaded, and sinners themselves will be forced to confess judgment, and to own that God's ways are equal, but their ways are unequal, Ezek. xviii. 25. Now, (1.) God here challenges them to show what he had done against them which might give them occasion to desert him. They had revolted from God and rebelled against him; but had they any cause to do so? (v. 3): "O my people! what have I done unto thee? Wherein have I wearied thee?" If subjects quit their allegiance to their prince, they will pretend (as the ten tribes did when they revolted from Rehoboam), that his yoke is too heavy for them; but can you pretend any such thing? What have I done to you that is unjust or unkind? Wherein have I wearied you with the impositions of service or the exactions of tribute? Have I made you to serve with an offering? Isa. xliii. 23. What iniquity have your fathers found in me? Jer. ii. 5. He never deceived us, nor disappointed our expectations from him, never did us wrong, nor put disgrace upon us; why then do we wrong and dishonour him, and frustrate his expectations from us? Here is a challenge to all that ever were in God's service to testify against him if they have found him, in any thing, a hard Master, or if they have found his demands unreasonable. (2.) Since they could not show any thing that he had done against them, he will show them a great deal that he has done for them, which should have engaged them for ever to his service, v. 4, 5. They are here directed, and we in them, to look a great way back in their reviews of the divine favour; let them remember their former days, their first days, when they were formed into a people, and the great things God did for them, [1.] When he brought them out of Egypt, the land of their bondage, v. 4. They were content with their slavery, and almost in love with their chains, for the sake of the garlic and onions they had plenty of; but God brought them up, inspired them with an ambition of liberty and animated them with a resolution by a bold effort to shake off their fetters. The Egyptians held them fast, and would not let the people go; but God redeemed them, not by price, but by force, out of the house of servants, or, rather, the house of bondage, for it is the same word that is used in the preface to the ten commandments, which insinuates that the considerations which are arguments for duty, if they be not improved by us, will be improved against us as aggravations of sin. When he brought them out of Egypt into a vast howling wilderness, as he left not himself without witness, so he left not them without guides, for he sent before them Moses, Aaron, and Miriam, three prophets (says the Chaldee paraphrase), Moses the great prophet of the Old Testament, Aaron his prophet (Exod. vii. 1), and Miriam a prophetess, Exod. xv. 20. Note, When we are calling to mind God's former mercies to us we must not forget the mercy of good teachers and governors when we were young; let those be made mention of, to the glory of God, who went before us, saying, This is the way, walk in it; it was God that sent them before us, to prepare the way of the Lord and to prepare a people for him. [2.] When he brought them into Canaan. God no less glorified himself, and honoured them, in what he did for them when he brought them into the land of their rest than in what he did for them when he brought them out of the land of their servitude. When Moses, Aaron, and Miriam, were dead, yet they found God the same. Let them remember now what God did for them, First, In baffling and defeating the designs of Balak and Balaam against them, which he did by the power he has over the hearts and tongues of men, v. 5. Let them remember what Balak the king of Moab consulted, what mischief he devised and designed to do to Israel, when they encamped in the plains of Moab; that which he consulted was to curse Israel, to divide between them and their God, and to disengage him from the protection of them. Among the heathen, when they made war upon any people, they endeavoured by magic charms or otherwise to get from them their tutelar gods, as to rob Troy of its Palladium. Macrobius has a chapter de ritu evocandi Deos--concerning the solemnity of calling out the gods. Balak would try this against Israel; but remember what Balaam the son of Beor answered him, how contrary to his own intention and inclination; instead of cursing Israel, he blessed them, to the extreme confusion and vexation of Balak. Let them remember the malice of the heathen against them, and for that reason never learn the way of the heathen, nor associate with them. Let them remember the kindness of their God to them, how he turned the curse into a blessing (because the Lord thy God loved thee, as it is, Deut. xxiii. 5), and for that reason never forsake him. Note, The disappointing of the devices of the church's enemies ought always to be remembered to the glory of the church's protector, who can make the answer of the tongue directly to contradict the preparation and consultation of the heart, Prov. xvi. 1. Secondly, In bringing them from Shittim, their last lodgment out of Canaan, unto Gilgal, their first lodgment in Canaan. There it was, between Shittim and Gilgal, that, upon the death of Moses, Joshua, a type of Christ, was raised up to put Israel in possession of the land of promise and to fight their battles; there it was that they passed over Jordan through the divided waters, and renewed the covenant of circumcision; these mercies of God to their fathers they must now remember, that they may know the righteousness of the Lord, his righteousness (so the word is), his justice in destroying the Canaanites, his goodness in giving rest to his people Israel, and his faithfulness to his promise made unto the fathers. The remembrance of what God had done to them might convince them of all this, and engage them for ever to his service. Or they may refer to the controversy now pleaded between God and Israel; let them remember God's many favours to them and their fathers, and compare with them their unworthy ungrateful conduct towards him, that they may know the righteousness of the Lord in contending with them, and it may appear that in this controversy he has right on his side; his ways are equal, for he will be justified when he speaks, and clear when he judges.
Adam Clarke: Commentary on the Bible - 1831
6:1: Arise, contend thou - This chapter is a sort of dialogue between God and the people. God speaks the five first verses, and convicts the people of sin, righteousness, and judgment. The People, convinced of their iniquity, deprecate God's judgments, in the sixth and seventh verses. In the eighth verse God prescribes the way in which they are to be saved; and then the prophet, by the command of God, goes on to remonstrate from the ninth verse to the end of the chapter.
Albert Barnes: Notes on the Bible - 1834
6:1: Hear ye now what the Lord saith - If ye will not hear the rebuke of man, hear now at last the word of God. "Arise thou, Micah." The prophet was not willing to be the herald of woe to his people; but had to arise at the bidding of God, that he might not "be rebellious like that rebellious house" Eze 2:8. Stand up; as one having all authority to rebuke, and daunted by none. He muses the hearer, as shewing it to be a very grave urgent matter, to be done promptly, urgently, without delay. "Contend thou before (better, as in the English margin with) the mountains." Since man, who had reason, would not use his reason, God calls the mountains and hills, who Rom 8:20 unwillingly, as it were, had been the scenes of their idolatry, as if he would say (Lap.), "Insensate though ye be, ye are more sensible than Israel, whom I endowed with sense; for ye feel the voice and command of God your Creator and obey Him; they do not. I cite you, to represent your guilty inhabitants, that, through you, they may hear My complaint to be just, and own themselves guilty, repent, and ask forgiveness." "The altars and idols, the blood of the sacrifices, the bones and ashes upon them, with unuttered yet clear voice, spoke of the idolatry and guilt of the Jews, and so pronounced God's charge and expostulation to be just. Ezekiel is bidden, in like way, to prophesy against "the mountains of Israel Eze 6:2-5, "I will bring a sword upon you, and I will destroy your high places, and your altars shall be desolate." : "Lifeless nature without voice tells the glory of God; without ears it hears what the Lord speaks." Psa 19:3; Luk 19:40.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:1: ye: Mic 1:2; Sa1 15:16; Jer 13:15; Amo 3:1; Heb 3:7, Heb 3:8
Arise: The manner of raising attention, says Abp. Newcome, in Mic 6:1, Mic 6:2, by calling a man to urge his plea in the face of all nature, and on the inanimate creation to hear the expostulation of Jehovah with his people, is truly awakening and magnificent. The words of Jehovah follow in Mic 6:3-5; and God's mercies having been set before the people, one of them is introduced in a beautiful manner, asking what his duty is towards so gracious a God, Mic 6:6, Mic 6:7. The answer follows in the words of the prophet, Mic 6:8.
contend: Deu 4:26, Deu 32:1; Psa 50:1, Psa 50:4; Isa 1:2; Jer 22:29; Eze 36:1, Eze 36:8; Luk 19:40
before: or, with, Mic 1:4; Isa 2:12-14
let: Eze 37:4
Carl Friedrich Keil and Franz Delitzsch
6:1
Introduction. - Announcement of the lawsuit which the Lord will have with His people. - Mic 6:1. "Hear ye, then, what Jehovah saith; Rise up, contend with the mountains, and let the hills hear thy voice! Mic 6:2. Hear ye, O mountains, Jehovah's contest; and ye immutable ones, ye foundations of the earth! For Jehovah has a contest with His people; and with Israel will He contend." In Mic 6:1 the nation of Israel is addressed in its several members. They are to hear what the Lord says to the prophet, - namely, the summons addressed to the mountains and hills to hear Jehovah's contest with His people. The words "strive with the mountains" cannot be understood here as signifying that the mountains are the objects of the accusation, notwithstanding the fact that ריב את־פ signifies to strive or quarrel with a person (Judg 8:1; Is 50:8; Jer 2:9); for, according to Mic 6:2, they are to hear the contest of Jehovah with Israel, and therefore are to be merely witnesses on the occasion. Consequently את can only express the idea of fellowship here, and ריב את must be distinguished from ריב עם in Mic 6:2 and Hos 4:1, etc. The mountains and hills are to hearken to the contest (as in Deut 32:1 and Is 1:2), as witnesses, "who have seen what the Lord has done for Israel throughout the course of ages, and how Israel has rewarded Him for it all" (Caspari), to bear witness on behalf of the Lord, and against Israel. Accordingly the mountains are called האתנים, the constantly enduring, immutable ones, which have been spectators from time immemorial, and מוסדי ארץ, foundations of the earth, as being subject to no change on account of their strength and firmness. In this respect they are often called "the everlasting mountains" (e.g., Gen 49:26; Deut 33:15; Ps 90:2; Hab 3:6). Israel is called ̀‛ammı̄ (Jehovah's people) with intentional emphasis, not only to indicate the right of Jehovah to contend with it, but to sharpen its own conscience, by pointing to its calling. Hithvakkach, like hivvâkhach in the niphal in Is 1:18.
Geneva 1599
6:1 Hear ye now what the LORD saith; Arise, contend thou before the (a) mountains, and let the hills hear thy voice.
(a) He took the high mountains and hard rocks as witnesses against the obstinacy of his people.
John Gill
6:1 Hear ye now what the Lord saith,.... Here begins a new discourse, and with an address of the prophet to the people of Israel, to hear what the Lord had to say to them by way of reproof for their sins now, as they had heard before many great and precious promises concerning the Messiah, and the happiness of the church in future time; to hear what the Lord now said to them by the prophet, and what he said to the prophet himself, as follows:
arise; O Prophet Micah, and do thine office; sit not still, nor indulge to sloth and ease; show readiness, diligence, activity, zeal, and courage in my service, and in carrying a message from me to my people:
contend thou before the mountains, and let the hills hear thy voice; open the cause depending between me and my people; state the case between us before the mountains and hills; and exert thyself, and lift up thy voice loudly, and with so much vehemence, that, if it was possible, the very mountains and hills might hear thee; the Lord hereby suggests that they would as soon hear as his people; thus upbraiding their stupidity, as he elsewhere does; see Is 1:2. Kimchi and Ben Melech render it, to the mountains, which is much to the same sense with our version; call and summon them as witnesses in this cause; let the pleadings be made before them, and let them be judges in this matter; as they might be both for God, and against his people: the mountains and hills clothed with grass, and covered with flocks and herds; or set with all manner of fruit trees, vines, olives, and figs; or adorned with goodly cedars, oaks, and elms; were witnesses of the goodness of God unto them, and the same could testify against them; and, had they mouths to speak, could declare the abominations committed on them; how upon every high mountain and hill, and under every green tree, they had been guilty of idolatry. The Targum, and many versions (q), render it, "with the mountains"; and the Vulgate Latin version, and others, "against the mountains" (r); the inhabitants of Judea, that being a mountainous country, especially some parts of it. Some by "mountains" understand the great men of the land, king, princes, nobles; and, by "hills", lesser magistrates, with whom the Lord's controversy chiefly was; they not discharging their offices aright, nor setting good examples to the people. Some copies of the Targum, as the king of Spain's Bible, paraphrase it,
"judge or contend with the fathers, and let the mothers hear thy voice;''
which Kimchi thus explains, as if it was said, let the fathers Abraham, Isaac, and Jacob, and the mothers Sarah, Rebekah, Rachel, and Leah, hear what their children hath rendered to the Lord; let them be, as it were, called out of their graves to hear the ill requital made to the Lord for all his goodness.
(q) "cum istis montiibus", Junius & Tremellius, Piscator, Tarnovius; "cum montibus", Montanus, Munster, Cocceius, Burkius. (r) "Adversum montes", V. L. Grotius.
John Wesley
6:1 Arise - This is God's command to Micah. Contend thou - Argue the case between God and thy people; and speak as if thou wouldst make the mountains hear thee, to testify for me.
Robert Jamieson, A. R. Fausset and David Brown
6:1 APPEAL BEFORE ALL CREATION TO THE ISRAELITES TO TESTIFY, IF THEY CAN, IF JEHOVAH EVER DID AUGHT BUT ACTS OF KINDNESS TO THEM FROM THE EARLIEST PERIOD: GOD REQUIRES OF THEM NOT SO MUCH SACRIFICES, AS REAL PIETY AND JUSTICE: THEIR IMPIETIES AND COMING PUNISHMENT. (Mic. 6:1-16)
contend thou--Israel is called by Jehovah to pie ad with Him in controversy. Mic 5:11-13 suggested the transition from those happy times described in the fourth and fifth chapters, to the prophet's own degenerate times and people.
before the mountains--in their presence; personified as if witnesses (compare Mic 1:2; Deut 32:1; Is 1:2). Not as the Margin, "with"; as God's controversy is with Israel, not with them.
6:26:2: Լուարո՛ւք բլուրք զդատաստան Տեառն, եւ ձորք եւ հո՛ւնք երկրի. զի դատաստա՛ն է Տեառն ընդ ժողովրդեան իւրում, եւ ընդ Իսրայէլի յանդիմանեսցի[10590]։ [10590] Բազումք. Եւ ձորք եւ հիմունք երկրի։
2 Լսեցէ՛ք Տիրոջ դատաստանը, բլուրնե՛ր, ձորե՛ր եւ երկրի ընդերք: Ահա Տէրը դատ ունի իր ժողովրդի հետ, Իսրայէլի հետ դէմ դիմաց կը կանգնի:
2 «Ո՛վ լեռներ ու երկրի ամուր հիմեր, Տէրոջը դատը լսեցէ՛ք, Քանզի Տէրը իր ժողովուրդին հետ դատ ունի Ու Իսրայէլին հետ պիտի վիճի»։
Լուարուք, [64]բլուրք, զդատաստան Տեառն, եւ ձորք եւ հիմունք`` երկրի. զի դատաստան է Տեառն ընդ ժողովրդեան իւրում, եւ ընդ Իսրայելի յանդիմանեսցի:

6:2: Լուարո՛ւք բլուրք զդատաստան Տեառն, եւ ձորք եւ հո՛ւնք երկրի. զի դատաստա՛ն է Տեառն ընդ ժողովրդեան իւրում, եւ ընդ Իսրայէլի յանդիմանեսցի[10590]։
[10590] Բազումք. Եւ ձորք եւ հիմունք երկրի։
2 Լսեցէ՛ք Տիրոջ դատաստանը, բլուրնե՛ր, ձորե՛ր եւ երկրի ընդերք: Ահա Տէրը դատ ունի իր ժողովրդի հետ, Իսրայէլի հետ դէմ դիմաց կը կանգնի:
2 «Ո՛վ լեռներ ու երկրի ամուր հիմեր, Տէրոջը դատը լսեցէ՛ք, Քանզի Տէրը իր ժողովուրդին հետ դատ ունի Ու Իսրայէլին հետ պիտի վիճի»։
zohrab-1805▾ eastern-1994▾ western am▾
6:26:2 Слушайте, горы, суд Господень, и вы, твердые основы земли: ибо у Господа суд с народом Своим, и с Израилем Он состязуется.
6:2 ἀκούσατε ακουω hear βουνοί βουνος mound τὴν ο the κρίσιν κρισις decision; judgment τοῦ ο the κυρίου κυριος lord; master καὶ και and; even αἱ ο the φάραγγες φαραγξ gorge θεμέλια θεμελιος foundation τῆς ο the γῆς γη earth; land ὅτι οτι since; that κρίσις κρισις decision; judgment τῷ ο the κυρίῳ κυριος lord; master πρὸς προς to; toward τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him καὶ και and; even μετὰ μετα with; amid τοῦ ο the Ισραηλ ισραηλ.1 Israel διελεγχθήσεται διελεγχω refute utterly
6:2 שִׁמְע֤וּ šimʕˈû שׁמע hear הָרִים֙ hārîm הַר mountain אֶת־ ʔeṯ- אֵת [object marker] רִ֣יב rˈîv רִיב law-case יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הָ hā הַ the אֵתָנִ֖ים ʔēṯānˌîm אֵיתָן ever-flowing מֹ֣סְדֵי mˈōsᵊḏê מֹוסָד foundation אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth כִּ֣י kˈî כִּי that רִ֤יב rˈîv רִיב law-case לַֽ lˈa לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH עִם־ ʕim- עִם with עַמֹּ֔ו ʕammˈô עַם people וְ wᵊ וְ and עִם־ ʕim- עִם with יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel יִתְוַכָּֽח׃ yiṯwakkˈāḥ יכח reprove
6:2. audiant montes iudicium Domini et fortia fundamenta terrae quia iudicium Domini cum populo suo et cum Israhel diiudicabiturLet the mountains hear the judgment of the Lord, and the strong foundations of the earth: for the Lord will enter into judgment with his people, and he will plead against Israel.
2. Hear, O ye mountains, the LORD’S controversy, and ye enduring foundations of the earth: for the LORD hath a controversy with his people, and he will plead with Israel.
6:2. Hear ye, O mountains, the LORD’S controversy, and ye strong foundations of the earth: for the LORD hath a controversy with his people, and he will plead with Israel.
6:2. Let the mountains listen to the judgment of the Lord, and the strong foundations of the earth. For the judgment of the Lord is with his people, and he will enter into judgment with Israel.
Hear ye, O mountains, the LORD' S controversy, and ye strong foundations of the earth: for the LORD hath a controversy with his people, and he will plead with Israel:

6:2 Слушайте, горы, суд Господень, и вы, твердые основы земли: ибо у Господа суд с народом Своим, и с Израилем Он состязуется.
6:2
ἀκούσατε ακουω hear
βουνοί βουνος mound
τὴν ο the
κρίσιν κρισις decision; judgment
τοῦ ο the
κυρίου κυριος lord; master
καὶ και and; even
αἱ ο the
φάραγγες φαραγξ gorge
θεμέλια θεμελιος foundation
τῆς ο the
γῆς γη earth; land
ὅτι οτι since; that
κρίσις κρισις decision; judgment
τῷ ο the
κυρίῳ κυριος lord; master
πρὸς προς to; toward
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
καὶ και and; even
μετὰ μετα with; amid
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
διελεγχθήσεται διελεγχω refute utterly
6:2
שִׁמְע֤וּ šimʕˈû שׁמע hear
הָרִים֙ hārîm הַר mountain
אֶת־ ʔeṯ- אֵת [object marker]
רִ֣יב rˈîv רִיב law-case
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הָ הַ the
אֵתָנִ֖ים ʔēṯānˌîm אֵיתָן ever-flowing
מֹ֣סְדֵי mˈōsᵊḏê מֹוסָד foundation
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
כִּ֣י kˈî כִּי that
רִ֤יב rˈîv רִיב law-case
לַֽ lˈa לְ to
יהוָה֙ [yhwˌāh] יְהוָה YHWH
עִם־ ʕim- עִם with
עַמֹּ֔ו ʕammˈô עַם people
וְ wᵊ וְ and
עִם־ ʕim- עִם with
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
יִתְוַכָּֽח׃ yiṯwakkˈāḥ יכח reprove
6:2. audiant montes iudicium Domini et fortia fundamenta terrae quia iudicium Domini cum populo suo et cum Israhel diiudicabitur
Let the mountains hear the judgment of the Lord, and the strong foundations of the earth: for the Lord will enter into judgment with his people, and he will plead against Israel.
6:2. Hear ye, O mountains, the LORD’S controversy, and ye strong foundations of the earth: for the LORD hath a controversy with his people, and he will plead with Israel.
6:2. Let the mountains listen to the judgment of the Lord, and the strong foundations of the earth. For the judgment of the Lord is with his people, and he will enter into judgment with Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:2: Hear ye, O mountains - Micah, as God's advocate, summons this people into judgment, and makes an appeal to inanimate creation against them. He had spoken to the priests, to the princes, to the people. He had done every thing that was necessary to make them wise, and holy, and happy; they had uniformly disobeyed, and were ever ungrateful. It was not consistent with either the justice or mercy of God to permit them to go on without reprehension and punishment. He now calls them into judgment; and such was the nature of their crimes that, to heighten the effect, and show what reason he had to punish such a people, he appeals to inanimate creation. Their ingratitude and rebellion are sufficient to make the mountains, the hills, and the strong foundations of the earth to hear, tremble, and give judgment against them. This, then, is the Lord's controversy with his people, and thus he will plead with Israel.
Albert Barnes: Notes on the Bible - 1834
6:2: Hear, ye strong (or, it may be, ye enduring,) foundations of the earth - Mountains and rocks carry the soul to times far away, before and after. They change net, like the habitable, cultivated, surface of the earth. There they were, before the existence of our short-lived generations; there they will be, until time shall cease to be. They have witnessed so many vicissitudes of human things, themselves unchanging. The prophet is directed to seize this feeling of simple nature. "They have seen so much before me," Yes! "then they have seen all which befell my forefathers; all God's benefits, all along, to them and to us, all their and our unthankfulness."
He will plead with Israel - God hath a strict severe judgment with His people, and yet vouchsafes to clear Himself before His creatures, to come down from His throne of glory and place Himself on equal terms with them. He does not plead only, but mutually (such is the force of the word) impleads with His people, hears if they would say aught against Himself, and then gives His own judgment . But this willingness to hear, only makes us condemn ourselves, so that we should be without excuse before Him. We do owe ourselves wholly to Him who made us and hath given us all things richly to enjoy.
If we have withdrawn ourselves from His Service, unless He dealt hardly with us, we dealt rebelliously and ungratefully with Him. God brings all pleas into a narrow space. The fault is with Him or with us. He offers to clear Himself. He sets before us His good deeds, His Loving kindness, Providence, Grace, Long-suffering, Bounty, Truth, and contrasts with them our evil deeds, our unthankfulness, despitefulness, our breach of His laws, and disorderings of His creation. And then, in the face of His Goodness, He asks, "What evil have I done, what good have I left undone?" so that our evil and negligences should be but a requital of His. For if it is evil to return evil for evil, or not to return good for good, what evil is it to return evil for His exceeding good! As He says by Isaiah, "What could have been done more to My vineyard and I have not done in it. Wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?" Isa 5:4.
And our Blessed Lord asks; "Many good works have I shewed you from My Father. For which of those works do ye stone Me?" Joh 10:32. "Which of you convinceth Me of sin? And if I say the truth, why do ye not believe Me?" Joh 8:46. Away from the light of God, we may plead excuses, and cast the blame of our sins upon our temptations, or passions, or nature, that is, on Almighty God Himself, who made us. When His light streams in upon our conscience, we are silent. Blessed if we be silenced and confess to Him then, that we be not first silenced in the Day of Judgment Job 1:8; Job 2:3; Eze 14:20. Righteous Job said, "I desire to reason with God" Job 13:3; but when his eye saw Him, he said, "wherefore I abhor myself, and repent in dust and ashes" Job 42:5-6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: foundations: Deu 32:22; Sa2 22:8, Sa2 22:16; Psa 104:5; Pro 8:29; Jer 31:37
a controversy: Isa 1:18, Isa 5:3, Isa 43:26; Jer 2:9, Jer 2:29-35, Jer 25:31; Eze 20:35, Eze 20:36; Hos 4:1; Hos 12:2
John Gill
6:2 Hear ye, O mountains, the Lord's controversy, and ye strong foundations of the earth,.... These are the words of the prophet, obeying the divine command, calling upon the mountains, which are the strong parts of the earth, and the bottoms of them the foundations of it, to hear the Lord's controversy with his people, and judge between them; or, as some think, these are the persons with whom, and against whom, the controversy was; the chief and principal men of the land, who were as pillars to the common people to support and uphold them:
for the Lord hath a controversy with his people, and he will plead with Israel; his people Israel, who were so by choice, by covenant, by their own avouchment and profession: they had been guilty of many sins and transgressions against both tables of the law; and now the Lord had a controversy with them for them, and was determined to enter into judgment, and litigate the point with them; and dreadful it is when God brings in a charge, and pleads his own cause with sinful men; they are not able to contend with him, nor answer him for one of a thousand faults committed against him; see Hos 4:1.
John Wesley
6:2 Foundations of the earth - The mountains properly so called; the sin of Israel is so notorious, that the whole creation may be summoned as a witness against them.
Robert Jamieson, A. R. Fausset and David Brown
6:2 Lord's controversy--How great is Jehovah's condescension, who, though the supreme Lord of all, yet wishes to prove to worms of the earth the equity of His dealings (Is 5:3; Is 43:26).
6:36:3: Ժողովուրդ իմ զի՞ արարի քեզ, կամ ի՞ւ տրտմեցուցի զքեզ, կամ ի՞ւ նեղեցի զքեզ. տո՛ւր ինձ պատասխանի։
3 «Ժողովո՛ւրդ իմ, ի՞նչ արեցի քեզ, ինչո՞վ տխրեցրի քեզ եւ կամ ինչո՞վ նեղեցի քեզ, պատասխա՛ն տուր ինձ
3 «Ո՛վ իմ ժողովուրդս, քեզի ի՞նչ ըրի Ու ի՞նչ բանով քեզ յոգնեցուցի. Ինծի պատասխան տո՛ւր,
Ժողովուրդ իմ, զի՞ արարի քեզ, [65]կամ ի՞ւ տրտմեցուցի զքեզ,`` կամ ի՞ւ նեղեցի զքեզ. տուր ինձ պատասխանի:

6:3: Ժողովուրդ իմ զի՞ արարի քեզ, կամ ի՞ւ տրտմեցուցի զքեզ, կամ ի՞ւ նեղեցի զքեզ. տո՛ւր ինձ պատասխանի։
3 «Ժողովո՛ւրդ իմ, ի՞նչ արեցի քեզ, ինչո՞վ տխրեցրի քեզ եւ կամ ինչո՞վ նեղեցի քեզ, պատասխա՛ն տուր ինձ
3 «Ո՛վ իմ ժողովուրդս, քեզի ի՞նչ ըրի Ու ի՞նչ բանով քեզ յոգնեցուցի. Ինծի պատասխան տո՛ւր,
zohrab-1805▾ eastern-1994▾ western am▾
6:36:3 Народ Мой! что сделал Я тебе и чем отягощал тебя? отвечай Мне.
6:3 λαός λαος populace; population μου μου of me; mine τί τις.1 who?; what? ἐποίησά ποιεω do; make σοι σοι you ἢ η or; than τί τις.1 who?; what? ἐλύπησά λυπεω grieve σε σε.1 you ἢ η or; than τί τις.1 who?; what? παρηνώχλησά παρενοχλεω further annoy σοι σοι you ἀποκρίθητί αποκρινομαι respond μοι μοι me
6:3 עַמִּ֛י ʕammˈî עַם people מֶה־ meh- מָה what עָשִׂ֥יתִי ʕāśˌîṯî עשׂה make לְךָ֖ lᵊḵˌā לְ to וּ û וְ and מָ֣ה mˈā מָה what הֶלְאֵתִ֑יךָ helʔēṯˈîḵā לאה be weary עֲנֵ֥ה ʕᵃnˌē ענה answer בִֽי׃ vˈî בְּ in
6:3. populus meus quid feci tibi et quid molestus fui tibi responde mihiO my people, what have I done to thee, or in what have I molested thee? answer thou me.
3. O my people, what have I done unto thee? and wherein have I wearied thee? testify against me.
6:3. O my people, what have I done unto thee? and wherein have I wearied thee? testify against me.
6:3. My people, what have I done to you, or how have I assailed you? Respond to me.
O my people, what have I done unto thee? and wherein have I wearied thee? testify against me:

6:3 Народ Мой! что сделал Я тебе и чем отягощал тебя? отвечай Мне.
6:3
λαός λαος populace; population
μου μου of me; mine
τί τις.1 who?; what?
ἐποίησά ποιεω do; make
σοι σοι you
η or; than
τί τις.1 who?; what?
ἐλύπησά λυπεω grieve
σε σε.1 you
η or; than
τί τις.1 who?; what?
παρηνώχλησά παρενοχλεω further annoy
σοι σοι you
ἀποκρίθητί αποκρινομαι respond
μοι μοι me
6:3
עַמִּ֛י ʕammˈî עַם people
מֶה־ meh- מָה what
עָשִׂ֥יתִי ʕāśˌîṯî עשׂה make
לְךָ֖ lᵊḵˌā לְ to
וּ û וְ and
מָ֣ה mˈā מָה what
הֶלְאֵתִ֑יךָ helʔēṯˈîḵā לאה be weary
עֲנֵ֥ה ʕᵃnˌē ענה answer
בִֽי׃ vˈî בְּ in
6:3. populus meus quid feci tibi et quid molestus fui tibi responde mihi
O my people, what have I done to thee, or in what have I molested thee? answer thou me.
6:3. O my people, what have I done unto thee? and wherein have I wearied thee? testify against me.
6:3. My people, what have I done to you, or how have I assailed you? Respond to me.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-5. Начиная самый суд с Израилем, пророк указывает на неблагодарность народа на забвение им Божиих благодеяний, - именно изведения из Египта, спасения от проклятия, замышлявшегося Валаком и Валаамом (Чис XXII:24) и вообще, чудесную помощь при завоевании Ханаанской земли.

3. Народ мой: в слав, множ. ч. "людие мои", соответственно этому и даже местоимения во множ. ч. К словам чем отягощал тебя (слав. "стужих вам") у LXX и в слав. добавлено h ti eluphsa se, "чим оскорбих вас".
Adam Clarke: Commentary on the Bible - 1831
6:3: O my people, what have I done unto thee? - They are called to show why God should not pronounce sentence upon them. This condescension is truly astonishing! God appears to humble himself to his creatures. You have acted basely, treacherously, and ungratefully to me; this had already been proved by the prophets. What cause have I given you for such conduct? I have required a religious service from you; but have I wearied you by a fatiguing round of difficult duties? If I have, now testify against me; and you shall be first heard, and your plea received, if it be reasonable and good. They are silent; and God proceeds, and states what he has done for them.
Albert Barnes: Notes on the Bible - 1834
6:3: O My people - This one tender word, twice repeated , contains in one a whole volume of reproof. It sets before the eyes God's choice of them of His free grace, and the whole history of His loving-kindness, if so they could be ashamed of their thanklessness and turn to Him. "Mine," He says, "ye are by creation, by Providence, by great deliverances and by hourly love and guardianship, by gifts of nature, the world, and grace; such things have I done for thee; what against thee? 'what evil have I done unto thee?'" "Thy foot did not swell these forty years" Deu 8:4, for He upbears in all ways where He leads. Wherein have I wearied thee? for "His commandments are not grievious" Jo1 5:3. Thou hast been weary of Me, O Israel, God says by Isaiah, "I have not wearied thee with incense; thou hast wearied Me with thine iniquities" Isa 43:22-24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: O my: Mic 6:5; Psa 50:7, Psa 81:8, Psa 81:13
what: Jer 2:5, Jer 2:31
wherein: Isa 43:22, Isa 43:23
testify: Psa 51:4; Rom 3:4, Rom 3:5, Rom 3:19
Carl Friedrich Keil and Franz Delitzsch
6:3
Mic 6:3-5 open the suit. Mic 6:3. "My people! what have I done unto thee, and with what have I wearied thee? Answer me. Mic 6:4. Yea, I have brought thee up out of the land of Egypt, redeemed thee out of the slave-house, and sent before thee Moses, Aaron, and Miriam. Mic 6:5. My people! remember now what Balak the king of Moab consulted, and what Balaam the son of Beor answered him from Shittim to Gilga; that thou mayest discern the righteous acts of Jehovah." The Lord opens the contest with the question, what He has done to the nation, that it has become tired of Him. The question is founded upon the fact that Israel has fallen away from its God, or broken the covenant. This is not distinctly stated, indeed; but it is clearly implied in the expression הלאתיך, What have I done, that thou hast become weary of me? לאה, in the hiphil, to make a person weary, more particularly to weary the patience of a person, either by demands of too great severity (Is 43:23), or by failing to perform one's promises (Jer 2:31). ענה בי, answer against me, i.e., accuse me. God has done His people no harm, but has only conferred benefits upon them. Of these He mentions in Mic 6:4 the bringing up out of Egypt and the guidance through the Arabian desert, as being the greatest manifestations of divine grace, to which Israel owes its exaltation into a free and independent nation (cf. Amos 2:10 and Jer 2:6). The kı̄ (for) may be explained from the unexpressed answer to the questions in Mic 6:3 : "Nothing that could cause dissatisfaction with me;" for I have done nothing but confer benefits upon thee. To set forth the leading up out of Egypt as such a benefit, it is described as redemption out of the house of bondage, after Ex 20:2. Moreover, the Lord had given His people prophets, men entrusted with His counsels and enlightened by His Spirit, as leaders into the promised land: viz., Moses, with whom He talked mouth to mouth, as a friend to his friend (Num 12:8); and Aaron, who was not only able as high priest to ascertain the counsel and will of the Lord for the sake of the congregation, by means of the "light and right," but who also, along with Moses, represented the nation before God (Num 12:6; Num 14:5, Num 14:26; Num 16:20; Num 20:7 ff., and 29). Miriam, the sister of the two, is also mentioned along with them, inasmuch as she too was a prophetess (Ex 15:20). In Mic 6:5 God also reminds them of the other great display of grace, viz., the frustration of the plan formed by the Moabitish king Balak to destroy Israel by means of the curses of Balaam (Numbers 22-24). יעץ refers to the plan which Balak concocted with the elders of Midian (Num 22:3 ff.); and ענה, Balaam's answering, to the sayings which this soothsayer was compelled by divine constraint to utter against his will, whereby, as Moses says in Deut 23:5-6, the Lord turned the intended curse into a blessing. The words "from Shittim (Israel's last place of encampment beyond Jordan, in the steppes of Moab; see at Num 22:1 and Num 25:1) to Gilgal" (the first place of encampment in the land of Canaan; see at Josh 4:19-20, and Josh 5:9) do not depend upon זכר־נא, adding a new feature to what has been mentioned already, in the sense of "think of all that took place from Shittim to Gilgal," in which case זכר־נא would have to be repeated in thought; but they are really attached to the clause וּמה עבה וגו, and indicate the result, or the confirmation of Balaam's answer. The period of Israel's journeying from Shittim to Gilgal embraces not only Balak's advice and Balaam's answer, by which the plan invented for the destruction of Israel was frustrated, but also the defeat of the Midianites, who attempted to destroy Israel by seducing it to idolatry, the miraculous crossing of the Jordan, the entrance into the promised land, and the circumcision at Gilgal, by which the generation that had grown up in the desert was received into the covenant with Jehovah, and the whole nation reinstated in its normal relation to its God. Through these acts the Lord had actually put to shame the counsel of Balak, and confirmed the fact that Balaam's answer was inspired by God.
(Note: With this view, which has already been suggested by Hengstenberg, the objections offered by Ewald, Hitzig, and others, to the genuineness of the words "from Shittim to Gilgal," the worthlessness of which has been demonstrated by Caspari, fall to the ground.)
By these divine acts Israel was to discern the tsidqōth Yehōvâh; i.e., not the mercies of Jehovah, for tsedâqâh does not mean mercy, but "the righteous acts of Jehovah," as in Judg 5:11 and 1Kings 12:7. This term is applied to those miraculous displays of divine omnipotence in and upon Israel, for the fulfilment of His counsel of salvation, which, as being emanations of the divine covenant faithfulness, attested the righteousness of Jehovah.
John Gill
6:3 O my people,.... These are the words of the Lord himself by the prophet, expressing his strong affection to the people of Israel, of which his goodness to them was a full proof, and this was an aggravation of their ingratitude to him; they were his people, whom he had chosen for himself above all people of the earth; whom he had redeemed from the house of bondage, had distinguished them by his layouts, and loaded them with his benefits, and yet they sinned against him:
what have I done unto thee? what evil things, what injuries to provoke to such usage? "what iniquity have you", or "your fathers, found in me", to treat me after this manner? have I been "a wilderness", or "a land of darkness", to you? Jer 2:5; have I withheld or denied you anything that was for your good? The Targum is,
"O my people, what good have I said I would do unto thee, and I have not done it?''
all that the Lord had promised he had performed; not one good thing had failed he had spoken of; how much good, and how many good things, had he done for them? nay, what good things were there he had not done for them? and what more could be done for them than what had been done? and yet they sinned against him so grossly; see Is 5:4;
and wherein have I wearied thee? what heavy yoke have I put upon thee? what grievous commandments have I enjoined thee? is there anything in my service, any duty, too hard, severe, or unreasonable? are the sacrifices required burdensome? "have I caused thee to serve with an offering, and wearied thee with incense?" is there any just reason to say of these things, "what a weariness is it?" See Is 43:23;
testify against me; declare it publicly, if any good thing has been wanting, or any evil thing done: thus the Lord condescends to have the case fairly debated, and everything said that could be said in their favour, or against him: astonishing condescension and goodness!
John Wesley
6:3 What have I done - What injustice or unkindness? What grievous, burdensome impositions have I laid upon thee. Wearied thee - Speak, what it is hath caused thee to be weary of me?
Robert Jamieson, A. R. Fausset and David Brown
6:3 my people--the greatest aggravation of their sin, that God always treated them, and still treats them, as His people.
what have I done unto thee?--save kindness, that thou revoltest from Me (Jer 2:5, Jer 2:31).
wherein have I wearied thee?--What commandments have I enjoined that should have wearied thee as irksome (1Jn 5:3)?
6:46:4: Փոխանակ զի հանի զքեզ յերկրէն Եգիպտացւոց, եւ ՚ի տանէ ծառայութեան փրկեցի՛ զքեզ. եւ առաքեցի առաջի քո զՄովսէ՛ս եւ զԱհարոն եւ զՄարիամ։
4 այն բանի փոխարէն, որ հանեցի քեզ Եգիպտացիների երկրից, փրկեցի քեզ ծառայութեան տնից եւ քեզ առաջնորդ ուղարկեցի Մովսէսին, Ահարոնին եւ Մարիամին:
4 Վասն զի քեզ Եգիպտոսէն հանեցի Ու ծառայութեան տունէն քեզ փրկեցի Եւ քու առջեւէդ Մովսէսը, Ահարոնն ու Մարիամը ղրկեցի։
Փոխանակ զի հանի զքեզ յերկրէն Եգիպտացւոց, եւ ի տանէ ծառայութեան փրկեցի զքեզ, եւ առաքեցի առաջի քո զՄովսէս եւ զԱհարոն եւ զՄարիամ:

6:4: Փոխանակ զի հանի զքեզ յերկրէն Եգիպտացւոց, եւ ՚ի տանէ ծառայութեան փրկեցի՛ զքեզ. եւ առաքեցի առաջի քո զՄովսէ՛ս եւ զԱհարոն եւ զՄարիամ։
4 այն բանի փոխարէն, որ հանեցի քեզ Եգիպտացիների երկրից, փրկեցի քեզ ծառայութեան տնից եւ քեզ առաջնորդ ուղարկեցի Մովսէսին, Ահարոնին եւ Մարիամին:
4 Վասն զի քեզ Եգիպտոսէն հանեցի Ու ծառայութեան տունէն քեզ փրկեցի Եւ քու առջեւէդ Մովսէսը, Ահարոնն ու Մարիամը ղրկեցի։
zohrab-1805▾ eastern-1994▾ western am▾
6:46:4 Я вывел тебя из земли Египетской и искупил тебя из дома рабства, и послал перед тобою Моисея, Аарона и Мариам.
6:4 διότι διοτι because; that ἀνήγαγόν αναγω lead up; head up σε σε.1 you ἐκ εκ from; out of γῆς γη earth; land Αἰγύπτου αιγυπτος Aigyptos; Eyiptos καὶ και and; even ἐξ εκ from; out of οἴκου οικος home; household δουλείας δουλεια service ἐλυτρωσάμην λυτροω ransom σε σε.1 you καὶ και and; even ἐξαπέστειλα εξαποστελλω send forth πρὸ προ before; ahead of προσώπου προσωπον face; ahead of σου σου of you; your τὸν ο the Μωυσῆν μωσευς Mōseus; Mosefs καὶ και and; even Ααρων ααρων Aarōn; Aaron καὶ και and; even Μαριαμ μαρια Maria
6:4 כִּ֤י kˈî כִּי that הֶעֱלִתִ֨יךָ֙ heʕᵉliṯˈîḵā עלה ascend מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt וּ û וְ and מִ mi מִן from בֵּ֥ית bbˌêṯ בַּיִת house עֲבָדִ֖ים ʕᵃvāḏˌîm עֶבֶד servant פְּדִיתִ֑יךָ pᵊḏîṯˈîḵā פדה buy off וָ wā וְ and אֶשְׁלַ֣ח ʔešlˈaḥ שׁלח send לְ lᵊ לְ to פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face אֶת־ ʔeṯ- אֵת [object marker] מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses אַהֲרֹ֥ן ʔahᵃrˌōn אַהֲרֹן Aaron וּ û וְ and מִרְיָֽם׃ miryˈām מִרְיָם Miriam
6:4. quia eduxi te de terra Aegypti et de domo servientium liberavi te et misi ante faciem tuam Mosen et Aaron et MariamFor I brought thee up out of the land of Egypt, and delivered thee out of the house of slaves: and I sent before thy face Moses, and Aaron, and Mary.
4. For I brought thee up out of the land of Egypt, and redeemed thee out of the house of bondage; and I sent before thee Moses, Aaron, and Miriam.
6:4. For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam.
6:4. For I led you out of the land of Egypt, and I freed you from the house of servitude, and I sent before your face Moses, and Aaron, and Miriam.
For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam:

6:4 Я вывел тебя из земли Египетской и искупил тебя из дома рабства, и послал перед тобою Моисея, Аарона и Мариам.
6:4
διότι διοτι because; that
ἀνήγαγόν αναγω lead up; head up
σε σε.1 you
ἐκ εκ from; out of
γῆς γη earth; land
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
καὶ και and; even
ἐξ εκ from; out of
οἴκου οικος home; household
δουλείας δουλεια service
ἐλυτρωσάμην λυτροω ransom
σε σε.1 you
καὶ και and; even
ἐξαπέστειλα εξαποστελλω send forth
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
σου σου of you; your
τὸν ο the
Μωυσῆν μωσευς Mōseus; Mosefs
καὶ και and; even
Ααρων ααρων Aarōn; Aaron
καὶ και and; even
Μαριαμ μαρια Maria
6:4
כִּ֤י kˈî כִּי that
הֶעֱלִתִ֨יךָ֙ heʕᵉliṯˈîḵā עלה ascend
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרַ֔יִם miṣrˈayim מִצְרַיִם Egypt
וּ û וְ and
מִ mi מִן from
בֵּ֥ית bbˌêṯ בַּיִת house
עֲבָדִ֖ים ʕᵃvāḏˌîm עֶבֶד servant
פְּדִיתִ֑יךָ pᵊḏîṯˈîḵā פדה buy off
וָ וְ and
אֶשְׁלַ֣ח ʔešlˈaḥ שׁלח send
לְ lᵊ לְ to
פָנֶ֔יךָ fānˈeʸḵā פָּנֶה face
אֶת־ ʔeṯ- אֵת [object marker]
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
אַהֲרֹ֥ן ʔahᵃrˌōn אַהֲרֹן Aaron
וּ û וְ and
מִרְיָֽם׃ miryˈām מִרְיָם Miriam
6:4. quia eduxi te de terra Aegypti et de domo servientium liberavi te et misi ante faciem tuam Mosen et Aaron et Mariam
For I brought thee up out of the land of Egypt, and delivered thee out of the house of slaves: and I sent before thy face Moses, and Aaron, and Mary.
6:4. For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam.
6:4. For I led you out of the land of Egypt, and I freed you from the house of servitude, and I sent before your face Moses, and Aaron, and Miriam.
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Adam Clarke: Commentary on the Bible - 1831
6:4: I brought thee up out of the land of Egypt - Where you were slaves, and grievously oppressed; from all this I redeemed you. Was this a small benefit? I sent before thee Moses, my chosen servant, and instructed him that he might be your leader and lawgiver. I sent with him Aaron, that he might be your priest and transact all spiritual matters between myself and you, in offerings, sacrifices, and atonements. I sent Miriam, to whom I gave the spirit of prophecy, that she might tell you things to come, and be the director of your females. To this sense the Chaldee, "I have sent three prophets before you; Moses, that he might teach you the tradition of judgments, Aaron, that he might make atonement for the people; and Miriam, that she might instruct the females."
Albert Barnes: Notes on the Bible - 1834
6:4: For I brought thee up out of the land of Egypt, and redeemed thee out of the hoarse of servants - What wert thou? What art thou? Who made thee what thou art? God reminds them. They were slaves; they are His people in the heritage of the pagan, and that by His outstretched arm. God mentions some heads of the mercies which tie had shown them, when He had made them His people, His redemption of them from Egypt, His guidance through the wilderness, His leading them over the last difficulty to the proraised land. The use of the familiar language of the Pentateuch is like the touching of so many key-notes, recalling the whole harmony of His love. Moses, Aaron, and Miriam together, are Lawgiver, to deliver and instruct; Priest, to atone; and prophetess Exo 15:20 to praise God; and the name of Miriam at once recalled the mighty works at the Red Sea and how they then thanked God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: I brought: Exo 12:51, Exo 14:30, Exo 14:31, Exo 20:2; Deu 4:20, Deu 4:34, Deu 5:6, Deu 9:26; Neh 9:9-11; Psa 78:51-53, Psa 106:7-10, Psa 136:10, Psa 136:11; Isa 63:9-12; Jer 32:21; Eze 20:5-9; Amo 2:10; Act 7:36
and redeemed: Deu 7:8, Deu 15:15, Deu 24:18; Sa2 7:23
Moses: Exo 15:20, Exo 15:21; Num 12:1
Geneva 1599
6:4 For I (b) brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam.
(b) I have not hurt you, but bestowed infinite benefits upon you.
John Gill
6:4 For I brought thee up out of the land of Egypt,.... Instead of doing them any wrong, he had done them much good; of which this is one instance, and he was able to produce more: this a notorious, plain, and full proof of his goodness to them, which could not be denied. It may be rendered, as it is by some, "surely I brought thee up" (s), &c. this is a certain thing, well known, and cannot be disproved; it must be allowed to be a great favour and kindness to be brought up out of a superstitious, idolatrous, Heathenish people, enemies to God and true religion, and who had used them in a barbarous and cruel manner:
and redeemed thee out of the house of servants; or, "out of the house of bondage"; as the same words are rendered, Ex 20:2; that is, out of hard service, in which their lives were made bitter; out of cruel bondage and slavery; which made them cry to the Lord for help and deliverance, and he heard them, and sent them a deliverer; by whose hand he redeemed them from this base and low estate in which they were, and for which they ought ever to have been thankful, and to have shown their gratitude by their cheerful and constant obedience. Some take "the house of servants" to be descriptive, not of the state of the children of Israel in Egypt, but of the character of the Egyptians themselves; who, being the posterity of Ham, were inheritors of his curse, that he should be a servant of servants; and so it is an aggravation of the blessing, that Israel were redeemed from being servants to the servants of servants. This sense is mentioned by Kimchi and Abarbinel:
and I sent before thee Moses, Aaron, and Miriam; not to bring them the news of their deliverance out of Egypt, before they came out of it, as Kimchi; but to be their guides to conduct and direct them in all matters, civil and religious. Moses was their lawgiver, leader, and commander; Aaron was their priest to offer sacrifice for them, and to intercede on their behalf; and Miriam was a prophetess; and they were all very useful and beneficial to them; and a very great blessing it is to a people to have a good constitution, civil and ecclesiastic, and to have good magistrates, and good ministers of the word. The Targum is,
"I sent before thee three prophets, Moses to teach the tradition of the judgments, Aaron to make atonement for the people, and Miriam to instruct the women.''
(s) "certe", Calvin, Piscator, Tarnovius; so some in Vatablus.
John Wesley
6:4 And Miriam - A prophetess to be assistant to her brothers, and to be an example and a counsellor to the women.
Robert Jamieson, A. R. Fausset and David Brown
6:4 For--On the contrary, so far from doing anything harsh, I did thee every kindness from the earliest years of thy nationality.
Miriam--mentioned, as being the prophetess who led the female chorus who sang the song of Moses (Ex 15:20). God sent Moses to give the best laws; Aaron to pray for the people; Miriam as an example to the women of Israel.
6:56:5: Ժողովուրդ իմ յիշեա՛ զինչ խորհեցաւ վասն քո Բաղա՛կ թագաւոր Մովաբացւոց. եւ զի՞նչ ետ նմա պատասխանի Բաղաամ որդի Բէովրայ, ՚ի վիճակացն մինչեւ ցԳաղգաղ. զի ծանիցի արդարութիւն Տեառն[10591]։ [10591] Ոմանք. ՚Ի վիճակացն մինչեւ ցԳաղգաղայ։
5 Ժողովո՛ւրդ իմ, յիշի՛ր, թէ ինչ մտածեց քո մասին մովաբացիների Բաղակ թագաւորը, եւ թէ ինչ պատասխան տուեց նրան Բէորի որդի Բաղաամը այս շրջաններից մինչեւ Գաղգաղա, որպէսզի յայտնի դառնայ Տիրոջ արդարութիւնը»:
5 Ո՛վ իմ ժողովուրդս, միտքդ բե՛րԻնչ որ Մովաբացիներու Բաղակ թագաւորը խորհեցաւ Ու ինչ որ Բէովրեան Բաղաամը անոր պատասխանեց Եւ ինչ որ եղաւ Սատիմէն մինչեւ Գաղգաղա, Որպէս զի Տէրոջը արդարութիւնը գիտնաս»։
Ժողովուրդ իմ, յիշեա զինչ խորհեցաւ վասն քո Բաղակ թագաւոր Մովաբացւոց, եւ զի՛նչ ետ նմա պատասխանի Բաղաամ որդի Բէովրայ, [66]ի վիճակացն մինչեւ ցԳաղգաղ. զի [67]ծանիցի արդարութիւն`` Տեառն:

6:5: Ժողովուրդ իմ յիշեա՛ զինչ խորհեցաւ վասն քո Բաղա՛կ թագաւոր Մովաբացւոց. եւ զի՞նչ ետ նմա պատասխանի Բաղաամ որդի Բէովրայ, ՚ի վիճակացն մինչեւ ցԳաղգաղ. զի ծանիցի արդարութիւն Տեառն[10591]։
[10591] Ոմանք. ՚Ի վիճակացն մինչեւ ցԳաղգաղայ։
5 Ժողովո՛ւրդ իմ, յիշի՛ր, թէ ինչ մտածեց քո մասին մովաբացիների Բաղակ թագաւորը, եւ թէ ինչ պատասխան տուեց նրան Բէորի որդի Բաղաամը այս շրջաններից մինչեւ Գաղգաղա, որպէսզի յայտնի դառնայ Տիրոջ արդարութիւնը»:
5 Ո՛վ իմ ժողովուրդս, միտքդ բե՛րԻնչ որ Մովաբացիներու Բաղակ թագաւորը խորհեցաւ Ու ինչ որ Բէովրեան Բաղաամը անոր պատասխանեց Եւ ինչ որ եղաւ Սատիմէն մինչեւ Գաղգաղա, Որպէս զի Տէրոջը արդարութիւնը գիտնաս»։
zohrab-1805▾ eastern-1994▾ western am▾
6:56:5 Народ Мой! вспомни, что замышлял Валак, царь Моавитский, и что отвечал ему Валаам, сын Веоров, и что {происходило} от Ситтима до Галгал, чтобы познать тебе праведные действия Господни.
6:5 λαός λαος populace; population μου μου of me; mine μνήσθητι μναομαι remember; mindful δὴ δη in fact τί τις.1 who?; what? ἐβουλεύσατο βουλευω intend; deliberate κατὰ κατα down; by σοῦ σου of you; your Βαλακ βαλακ Balak; Valak βασιλεὺς βασιλευς monarch; king Μωαβ μωαβ and; even τί τις.1 who?; what? ἀπεκρίθη αποκρινομαι respond αὐτῷ αυτος he; him Βαλααμ βαλααμ Balaam; Valaam υἱὸς υιος son τοῦ ο the Βεωρ βεωρ from; away τῶν ο the σχοίνων σχοινος till; until τοῦ ο the Γαλγαλ γαλγαλ that way; how γνωσθῇ γινωσκω know ἡ ο the δικαιοσύνη δικαιοσυνη rightness; right standing τοῦ ο the κυρίου κυριος lord; master
6:5 עַמִּ֗י ʕammˈî עַם people זְכָר־ zᵊḵor- זכר remember נָא֙ nˌā נָא yeah מַה־ mah- מָה what יָּעַ֗ץ yyāʕˈaṣ יעץ advise בָּלָק֙ bālˌāq בָּלָק Balak מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king מֹואָ֔ב môʔˈāv מֹואָב Moab וּ û וְ and מֶה־ meh- מָה what עָנָ֥ה ʕānˌā ענה answer אֹתֹ֖ו ʔōṯˌô אֵת [object marker] בִּלְעָ֣ם bilʕˈām בִּלְעָם [prophet] בֶּן־ ben- בֵּן son בְּעֹ֑ור bᵊʕˈôr בְּעֹור Beor מִן־ min- מִן from הַ ha הַ the שִּׁטִּים֙ ššiṭṭîm שִׁטִּים Shittim עַד־ ʕaḏ- עַד unto הַ ha הַ the גִּלְגָּ֔ל ggilgˈāl גִּלְגָּל Gilgal לְמַ֕עַן lᵊmˈaʕan לְמַעַן because of דַּ֖עַת dˌaʕaṯ ידע know צִדְקֹ֥ות ṣiḏqˌôṯ צְדָקָה justice יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
6:5. populus meus memento quaeso quid cogitaverit Balac rex Moab et quid responderit ei Balaam filius Beor de Setthim usque ad Galgalam ut cognosceret iustitias DominiO my people, remember, I pray thee, what Balach, the king of Moab, purposed: and what Balaam, the son of Beor, answered him, from Setim to Galgal, that thou mightest know the justice of the Lord.
5. O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him; from Shittim unto Gilgal, that ye may know the righteous acts of the LORD.
6:5. O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal; that ye may know the righteousness of the LORD.
6:5. My people, remember, I ask you, what Balak the king of Moab planned, and how Balaam the son of Beor responded to him, from Shittim even to Gilgal, so that you may know the justice of the Lord.
O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal; that ye may know the righteousness of the LORD:

6:5 Народ Мой! вспомни, что замышлял Валак, царь Моавитский, и что отвечал ему Валаам, сын Веоров, и что {происходило} от Ситтима до Галгал, чтобы познать тебе праведные действия Господни.
6:5
λαός λαος populace; population
μου μου of me; mine
μνήσθητι μναομαι remember; mindful
δὴ δη in fact
τί τις.1 who?; what?
ἐβουλεύσατο βουλευω intend; deliberate
κατὰ κατα down; by
σοῦ σου of you; your
Βαλακ βαλακ Balak; Valak
βασιλεὺς βασιλευς monarch; king
Μωαβ μωαβ and; even
τί τις.1 who?; what?
ἀπεκρίθη αποκρινομαι respond
αὐτῷ αυτος he; him
Βαλααμ βαλααμ Balaam; Valaam
υἱὸς υιος son
τοῦ ο the
Βεωρ βεωρ from; away
τῶν ο the
σχοίνων σχοινος till; until
τοῦ ο the
Γαλγαλ γαλγαλ that way; how
γνωσθῇ γινωσκω know
ο the
δικαιοσύνη δικαιοσυνη rightness; right standing
τοῦ ο the
κυρίου κυριος lord; master
6:5
עַמִּ֗י ʕammˈî עַם people
זְכָר־ zᵊḵor- זכר remember
נָא֙ nˌā נָא yeah
מַה־ mah- מָה what
יָּעַ֗ץ yyāʕˈaṣ יעץ advise
בָּלָק֙ bālˌāq בָּלָק Balak
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
מֹואָ֔ב môʔˈāv מֹואָב Moab
וּ û וְ and
מֶה־ meh- מָה what
עָנָ֥ה ʕānˌā ענה answer
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
בִּלְעָ֣ם bilʕˈām בִּלְעָם [prophet]
בֶּן־ ben- בֵּן son
בְּעֹ֑ור bᵊʕˈôr בְּעֹור Beor
מִן־ min- מִן from
הַ ha הַ the
שִּׁטִּים֙ ššiṭṭîm שִׁטִּים Shittim
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
גִּלְגָּ֔ל ggilgˈāl גִּלְגָּל Gilgal
לְמַ֕עַן lᵊmˈaʕan לְמַעַן because of
דַּ֖עַת dˌaʕaṯ ידע know
צִדְקֹ֥ות ṣiḏqˌôṯ צְדָקָה justice
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
6:5. populus meus memento quaeso quid cogitaverit Balac rex Moab et quid responderit ei Balaam filius Beor de Setthim usque ad Galgalam ut cognosceret iustitias Domini
O my people, remember, I pray thee, what Balach, the king of Moab, purposed: and what Balaam, the son of Beor, answered him, from Setim to Galgal, that thou mightest know the justice of the Lord.
6:5. O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from Shittim unto Gilgal; that ye may know the righteousness of the LORD.
6:5. My people, remember, I ask you, what Balak the king of Moab planned, and how Balaam the son of Beor responded to him, from Shittim even to Gilgal, so that you may know the justice of the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
5. От Ситтима до Галгал (слав. от Сития до Галгал): называя имена двух местностей Палестины, пророк желает кратко напомнить время завоевания Ханаана. Долина Ситтим служила последним станом евреев на восточной стороне Иордана (Чис XXII:1;XXV:1); у Галгал был первый стан евреев по переходе через Иордан; здесь находилась во все время завоевания Ханаана скиния (Чис XXXIII:49; Haв II:5, 10; X:43; XIV:6). Евр. слово schittim есть название дерева акации, от обилия какового получила свое имя и долина.

LXX вместо собств. имени schittim перевели нарицат. apo twn scoinwn (scoinoV - тростник, трость), но в слав. переведено с еврейского - "от Сития".
Adam Clarke: Commentary on the Bible - 1831
6:5: Remember now what Balak king of Moab consulted - He sent for Balaam to curse your fathers; but by my influence he was obliged to bless them. See Numbers 22 (note) and Numbers 23 (note), and the notes there, where this subject is largely considered.
From Shittim unto Gilgal - From the encampment at Shittim, Num 25:1, on the way to that of Gilgal, Jos 4:19. Balaam gave different answers in the interval between these places. We may suppose that the encampments of Israel advanced slowly to that part of Jordan which was opposite to Gilgal. The Chaldee has, "Were there not wonderful things done in your behalf from the valley of Shittim to the house of Gilgal?" See Jos 3:1; Jos 4:20. Thus there will be a reference to the miraculous passage over Jordan. See Newcome.
That ye may know the righteousness - The just, equitable, and merciful dealing of the Most High. Recollect those things, that ye may have a proper impression of this. There are many interpretations given of this rather obscure clause; what I have proposed seems to me the most simple.
This is the sum of the address; and here the case of the plaintiff terminates, the prisoners being called to show why the sentence of the law should not be pronounced. I make no apology for using any forensic terms, as the passages before us refer to a case brought into a court to be judged, and the terms in the original are all such as are proper for a court of justice; and the thing itself is called the Lord's controversy, ריב יהוה rib Yehovah, Jehovah's suit at law. And hence it is said, He will plead, litigate, with Israel.
Albert Barnes: Notes on the Bible - 1834
6:5: Remember now - The word translated now is a very tender one, like our "do now remember" or "do remember," beseeching instead of commanding. Dionysius: "I might command, but I speak tenderly, that I may lead thee to own the truth." "What Balak king of Moab consulted, and what Balaam the son of Beor answered him." God did not only raise up Moses, Aaron, Miriam, out of their brethren, but He turned the curse of the alien Balaam into a blessing; and that, not for their righteousness, (for even then they were rebellious,) but against their deserts, out of His own truth and righteousness. Not that the curse of Balaam could in itself have hurt them; but, in proportion to his reputation, it would have infused great energy into their enemies: and its Rev_ersal must have struck a great panic into them and into others. Human might having failed in Sihon and Og, Balak sought superhuman. God showed them by their own diviner, that it was against them. Even after they had seduced Israel, through Balaam's devilish counsel, Midian seems to have been stricken by God with panic, and not to have struck a blow Num 31:49.
From Shittim unto Gilgal - The words are separated by the Hebrew accent from what went before. It is then probably said in concise energy for, "Remember too front Shittim to Gilgal," that is, all the great works of God "from Shittim" , the last encampment of Israel out of the promised land, where they so sinned in Baal-peor, "unto Gilgal," the first in the promised land, which they entered by miracle, where the Ark rested amid the victories given them, where the Covenant was renewed, and "the reproach of Egypt was rolled away" Jos 5:9. Remember all, from your own deep sin and rebellion to the deep mercy of God.
That ye may know the righteousness - (righteousnesses) of the Lord His Faithfulness in performing His promises to Abraham, Isaac, and Jacob. God speaketh of His promises, not as what they were in themselves, mere mercy, but as what they became, through that gracious and free promise, righteousness, in that He had bound Himself to fulfill what He had, out of mere grace, promised. So in the New Testament He saith, "God is not unrighteous that He should forget your works and labor which proeeedeth of love" Heb 6:10; and, "He is faithful and just to forgive us our sins" Jo1 1:9. Micah speaks, by a rare idiom, of the righteousnesses of the Lord, each act of mercy being a separate effluence of His Righteousness. The very names of the places suggest the righteous acts of God, the unrighteous of Israel. : "But we too, who desire with unveiled face to behold the glory of the Lord, and have Abraham really for our father, let us, when we have sinned, hear God pleading against us, and reproving us for the multitude of His benefits. For we too once served Pharaoh and the people of Egypt, laboring in works of mire and clay; and He redeemed us who gave Himself a Redemption for all; that we, the redeemed of the Lord, "whom He redeemed out of the hand of the enemy and gathered from the lands, might say, His mercy endureth foRev_er" Psa 107:1-3. He sent also before our face Moses, the spiritual Law, and Aaron the High Priest, not bearing the typical Ephod and Urim, but having in His Forehead the seal of holiness which God the Father sealed; and Miriam, the foreshewing of prophets. Recollect we too what he thought against us who willed to devour us, the true Balak, Satan, who laid snares for us through Balaam, the destroyer of the people, fearing lest we should cover his land and occupy it, withdrawing the earthly-minded from his empire."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: remember: Deu 8:2, Deu 8:18, Deu 9:7, Deu 16:3; Psa 103:1, Psa 103:2, Psa 111:4; Eph 2:11
Balak: Num. 22:1-25:18, Num 31:16; Deu 23:4, Deu 23:5; Jos 24:9, Jos 24:10; Rev 2:14
Balaam: Num 31:8; Pe2 2:15; Jde 1:11
Shittim: Num 22:41, Num 23:13, Num 23:14, Num 23:27, Num 25:1, Num 33:49; Jos 4:19, Jos 5:9, Jos 5:10, Jos 10:42, Jos 10:43
know: Jdg 5:11 *marg. Psa 36:10, Psa 71:15, Psa 71:16, Psa 71:19, Psa 143:11; Rom 3:25, Rom 3:26; Jo1 1:9
Geneva 1599
6:5 O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from (c) Shittim unto Gilgal; that ye may know the (d) righteousness of the LORD.
(c) That is, remember my benefits from the beginning, how I delivered you from Balaam's curse, and also spared you from Shittim which was in the plain of Moab, until I brought you into the promised land.
(d) That is, the truth of his promise and his manifold benefits toward you.
John Gill
6:5 O my people, remember now what Balak king of Moab consulted,.... What a scheme he had laid; what contrivances he had formed; what consultations he had with a soothsayer or diviner he sent for to curse Israel; how he sought to get the God of Israel on his side, and to set him against them, that he might be rid of them, and they be ruined and destroyed. The Moabites were the descendants of Moab, a son of Lot, by one of his daughters; when they first set up their kingdom is not certain; nor who their kings in succession were before Balak: it appears there was a former king, whom the king of the Amorites fought with, and took away his land from him, Num 21:26; who probably was Zippor, the father of Balak, and whom he succeeded; the kingdom being recovered by him, or by this his son; however, he was on the throne when Israel was upon the borders of his kingdom, which threw him into a panic; upon which he sent messengers to a neighbouring magician next mentioned, to advise with him what to do in this his extremity; and the Jews have a tradition, that, because of the multitude of sacrifices he offered, he was worthy to have Ruth, the descendant from him; who, they say, was the daughter of Eglon, the grandson of Balak, king of Moab (s):
and what Balaam the son of Beor answered him; this man is called a soothsayer, Josh 13:22; The Jews say he was first a prophet; and so the Apostle Peter calls him, 2Pet 2:16; and afterwards became a diviner (t): they differ very much about him, who he was, and from whom he descended. Beor his father is sometimes said to be the son of Laban (u); and, at other times, Balaam himself is said to be Laban the Syrian (w), whose soul they suppose transmigrated into Balaam, as it afterwards did into Nabal, according to them. Some (x) take him to be the same with Elihu, who interposed in the dispute between Job and his friends; and others say that he was one of the eunuchs, counsellors, and magicians of Pharaoh, both when Moses was a child, and when he wrought his miracles in Egypt; and that Jannes and Jambres, of whom the Apostle Paul makes mention, Ti2 3:8; were his two sons (y): he was an inhabitant of Pethor, which was situated on the river Euphrates, thought by Junius to be the Pacoria of Ptolemy: he seems to have been a Mesopotamian, though some say a Midianite; but, whether one or the other, he did not live at any great distance from the king of Moab: he was slain by the sword the children of Israel, in the times of Joshua, Josh 13:22; and, as the Jews say (z) he was, when he was but thirty three or thirty four years of age; they observing upon it, that bloody and deceitful men do not live out, half their days; but this does not seem so well to agree with other things they say of him; however, this soothsayer and sorcerer Balak sent for to curse Israel; whose heart and tongue, though a wicked man, and would fain have done according to Balak's wish and desire, were so overruled by the power of God, that instead of cursing Israel he was obliged to bless them, and to prophesy of their future happiness and prosperity, and of the Messiah, that should spring from them; see history of all this in Num 22:1;
from Shittim unto Gilgal, that ye may know the righteousness of the Lord; here something must be supplied to make sense of the words; either, "remember what good things I did for you (a), from Shittim to Gilgal"; the former was the place where the children of Israel committed whoredom and idolatry, and was on the other side Jordan; and the latter was the place they came to when they had passed over Jordan, where the covenant of circumcision was renewed, and the first passover kept; now they are called upon to remember the goodness of God unto them from one place to another, and what were done between them; how that at Shittim, though they provoked the Lord to anger, yet he did not cut them all off, but spared a number of them, to enter and possess the land of Canaan; and though Moses died by the way, yet be raised up Joshua to go before them, and in a miraculous manner led them through the river Jordan, and brought them to Gilgal--favours ever to he had in remembrance. So the Targum,
"were not great things done for you in the plain of Shittim unto the house of Gilgal, that the righteousness of the Lord might be known?''
both his justice in punishing offenders at Shittim, and his bounty and kindness, as well as his truth and faithfulness, in sparing others; bestowing his favours on them, and bringing them into the promised land: or it may be supplied thus, as by some, "remember what Balak consulted (b) from Shittim to Gilgal"; that is, with Balaam, and what answer and advice he gave him; which was to send beautiful women among the Israelites, and so tempt them to adultery, and by that means to idolatry; and which scheme and consultation took place at Shittim, by means of which several thousands were slain; and the device was to have continued the temptation even to Gilgal, which, had it not been prevented, in all likelihood would have issued in the destruction of that people; and therefore they had reason to know, own, and acknowledge the goodness and faithfulness of God unto them: or rather, taking the phrase "from Shittim to Gilgal" to be a proverbial one (c), of going from place to place, it may have respect to Balak's having Balaam from place to place, to take a view of the people, and curse them; or how he might set the God of Israel against them, and gain him over to him; and then the sense is this,
"remember how Balak consulted Balaam from place to place, and what answers he returned him; all which was done, that "he (Balak) might know the righteousness of the Lord";''
and so the Syriac version renders it, and it will bear to be so rendered: the thing which Balak chiefly consulted was, how he should get the God of Israel on his side; as it was usual with Heathen princes, when at war, to attempt to get the gods of their enemies from them, and on their side; and inquires of Balaam how this was to be effected; what righteousness it was the Lord required; what duties of religion to be performed; what rites or sacrifices were acceptable to him; and the sum of his questions on this head, and Balaam's answer to them, are contained in the following verses.
(s) T. Bab. Sanhedrin, fol. 105. 2. (t) Ib. fol. 106. 1. (u) Shalshelet Hakabala, fol. 7. 1. (w) Targum Jon. in Numb. xxii. 5. Targum in 1 Chron. i. 44. Vid. Burkium ib. (x) Hieron. Quaeat. Hebr. in Genesim, fol. 69. D. (y) Dibre Hayamim Shel Moseh, fol. 4. 2. & 6. 2. Targum Jon. in Exod. ix. 21. Shemot Rabba, sect. 1. fol. 90. 1. T. Bab. Sanhedrin, fol. 106. (z) T. Bab. Sanhedrin, fol. 106. 2. Shalshelet Hakabala, fol. 7. 2. (a) "Recordare qualia bona exhibuerim tibi", Munster; "memento eorum quae gesta sunt", Vatablus; "quae contigerint tibi", Calvin; "memento eorum quae fecerim", Grotius; "recordare quid evenerit tibi", Piscator. (b) "Memento quid cogifaverit contra te Balac, et quid responderit ei Balaam a Settim", &c. Ribera; so Menochius, Tirinus. (c) See Bishop Chandler's Defence of Christianity, p. 290.
John Wesley
6:5 Shittim - This is the place where Balak began by the women of Midian to debauch Israel as Baalim had counselled, and so continued to do, even to Gilgal, all along the borders of his dominion. The righteousness - His mercy, justice and veracity.
Robert Jamieson, A. R. Fausset and David Brown
6:5 what Balak . . . consulted--how Balak plotted to destroy thee by getting Balaam to curse thee (Num 22:5).
what Balaam . . . answered--how the avaricious prophet was constrained against his own will, to bless Israel whom he had desired to curse for the sake of Balak's reward (Num 24:9-11) [MAURER]. GROTIUS explains it, "how Balaam answered, that the only way to injure thee was by tempting thee to idolatry and whoredom" (Num 31:16). The mention of "Shittim" agrees with this: as it was the scene of Israel's sin (Num 25:1-5; 2Pet 2:15; Rev_ 2:14).
from Shittim unto Gilgal--not that Balaam accompanied Israel from Shittim to Gilgal: for he was slain in Midian (Num 31:8). But the clause, "from Shittim," alone applies to Balaam. "Remember" God's kindnesses "from Shittim," the scene of Balaam's wicked counsel taking effect in Israel's sin, whereby Israel merited utter destruction but for God's sparing mercy, "to Gilgal," the place of Israel's first encampment in the promised land between Jericho and Jordan, where God renewed the covenant with Israel by circumcision (Josh 5:2-11).
know the righteousness--Recognize that, so far from God having treated thee harshly (Mic 6:3), His dealings have been kindness itself (so "righteous acts" for gracious, Judg 5:11; Ps 24:5, Ps 112:9).
6:66:6: Ի՞ւ կանխեցից առ Տէր. ապաւինեցա՛յց յԱստուած իմ բարձրեալ, եթէ կանխեցից առ նա ողջակիզօք, եւ որթովք տարեւորօք[10592]. [10592] Ոմանք. Եւ կանխեցից առ Տէր։
6 Ինչո՞վ փութամ Տիրոջ մօտ, ապաւինեմ իմ բարձրեալ Աստծուն, ընդառաջ գնամ նրան ողջակէզներով եւ մէկ տարեկան հորթերով:
6 «Տէրոջը առջեւ ինչո՞վ երթամ Ու Բարձրեալ Աստուծոյն առջեւ իյնամ. Արդեօք անոր առջեւ ողջակէզներո՞վ, Մէկ տարեկան հորթերո՞վ երթամ։
Ի՞ւ կանխեցից առ Տէր, [68]ապաւինեցայց յԱստուած իմ`` բարձրեալ. եթէ կանխեցի՞ց առ նա ողջակիզօք եւ որթովք տարեւորօք:

6:6: Ի՞ւ կանխեցից առ Տէր. ապաւինեցա՛յց յԱստուած իմ բարձրեալ, եթէ կանխեցից առ նա ողջակիզօք, եւ որթովք տարեւորօք[10592].
[10592] Ոմանք. Եւ կանխեցից առ Տէր։
6 Ինչո՞վ փութամ Տիրոջ մօտ, ապաւինեմ իմ բարձրեալ Աստծուն, ընդառաջ գնամ նրան ողջակէզներով եւ մէկ տարեկան հորթերով:
6 «Տէրոջը առջեւ ինչո՞վ երթամ Ու Բարձրեալ Աստուծոյն առջեւ իյնամ. Արդեօք անոր առջեւ ողջակէզներո՞վ, Մէկ տարեկան հորթերո՞վ երթամ։
zohrab-1805▾ eastern-1994▾ western am▾
6:66:6
6:6 ἐν εν in τίνι τις.1 who?; what? καταλάβω καταλαμβανω apprehend τὸν ο the κύριον κυριος lord; master ἀντιλήμψομαι αντιλαμβανω relieve; lay hold of θεοῦ θεος God μου μου of me; mine ὑψίστου υψιστος highest; most high εἰ ει if; whether καταλήμψομαι καταλαμβανω apprehend αὐτὸν αυτος he; him ἐν εν in ὁλοκαυτώμασιν ολοκαυτωμα whole offering ἐν εν in μόσχοις μοσχος calf ἐνιαυσίοις ενιαυσιος of a year; one year old
6:6 בַּ ba בְּ in מָּה֙ mmˌā מָה what אֲקַדֵּ֣ם ʔᵃqaddˈēm קדם be in front יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אִכַּ֖ף ʔikkˌaf כפף bend לֵ lē לְ to אלֹהֵ֣י ʔlōhˈê אֱלֹהִים god(s) מָרֹ֑ום mārˈôm מָרֹום high place הַ ha הֲ [interrogative] אֲקַדְּמֶ֣נּוּ ʔᵃqaddᵊmˈennû קדם be in front בְ vᵊ בְּ in עֹולֹ֔ות ʕôlˈôṯ עֹלָה burnt-offering בַּ ba בְּ in עֲגָלִ֖ים ʕᵃḡālˌîm עֵגֶל bull בְּנֵ֥י bᵊnˌê בֵּן son שָׁנָֽה׃ šānˈā שָׁנָה year
6:6. quid dignum offeram Domino curvem genu Deo excelso numquid offeram ei holocaustomata et vitulos anniculosWhat shall I offer to the Lord that is worthy? wherewith shall I kneel before the high God? shall I offer holocausts unto him, and calves of a year old?
6. Wherewith shall I come before the LORD, and bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old?
6:6. Wherewith shall I come before the LORD, [and] bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old?
6:6. What worthy thing might I offer to the Lord, as I bend the knee before God on high? How could I offer holocausts to him, and one year-old calves?
Wherewith shall I come before the LORD, [and] bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old:

6:6 <<С чем предстать мне пред Господом, преклониться пред Богом небесным? Предстать ли пред Ним со всесожжениями, с тельцами однолетними?
6:6
ἐν εν in
τίνι τις.1 who?; what?
καταλάβω καταλαμβανω apprehend
τὸν ο the
κύριον κυριος lord; master
ἀντιλήμψομαι αντιλαμβανω relieve; lay hold of
θεοῦ θεος God
μου μου of me; mine
ὑψίστου υψιστος highest; most high
εἰ ει if; whether
καταλήμψομαι καταλαμβανω apprehend
αὐτὸν αυτος he; him
ἐν εν in
ὁλοκαυτώμασιν ολοκαυτωμα whole offering
ἐν εν in
μόσχοις μοσχος calf
ἐνιαυσίοις ενιαυσιος of a year; one year old
6:6
בַּ ba בְּ in
מָּה֙ mmˌā מָה what
אֲקַדֵּ֣ם ʔᵃqaddˈēm קדם be in front
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אִכַּ֖ף ʔikkˌaf כפף bend
לֵ לְ to
אלֹהֵ֣י ʔlōhˈê אֱלֹהִים god(s)
מָרֹ֑ום mārˈôm מָרֹום high place
הַ ha הֲ [interrogative]
אֲקַדְּמֶ֣נּוּ ʔᵃqaddᵊmˈennû קדם be in front
בְ vᵊ בְּ in
עֹולֹ֔ות ʕôlˈôṯ עֹלָה burnt-offering
בַּ ba בְּ in
עֲגָלִ֖ים ʕᵃḡālˌîm עֵגֶל bull
בְּנֵ֥י bᵊnˌê בֵּן son
שָׁנָֽה׃ šānˈā שָׁנָה year
6:6. quid dignum offeram Domino curvem genu Deo excelso numquid offeram ei holocaustomata et vitulos anniculos
What shall I offer to the Lord that is worthy? wherewith shall I kneel before the high God? shall I offer holocausts unto him, and calves of a year old?
6:6. Wherewith shall I come before the LORD, [and] bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old?
6:6. What worthy thing might I offer to the Lord, as I bend the knee before God on high? How could I offer holocausts to him, and one year-old calves?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
6-7. Ряд вопросов в ст. 6-7: предлагается от имени народа, олицетворенного в одном лице. По мнению некоторых комментаторов (Кейль, Шегг), этими вопросами народ против обвинений в неблагодарности, указывает на то, что он исполняет все предписания о жертвах. Но упоминания в ст. 7: об угождении Богу, о жертве за грехи дают основание большинству комментаторов полагать, что в вопросах выражается покаяние народа и желание узнать путь истинного богопознания. Пророк говорит от лица кающихся и разъясняет, что жертвы сами по себе не могут быть достаточными для Господа. Чтобы сильнее выразить эту мысль, пророк упоминает о самых щедрых и дорогих жертвах, какие только можно предположить. Слова пророка о "жертве первенца" не указывают непременно на то, что такие жертвы приносились в его время в Иудейском царстве, и что ст. 6-8: относятся к царствованию Манассии (Новак): пророк говорит о возможном и о том, что бывало в другие времена (4: Цар III:27; Иep VII:31; Иез ХVI:21: ). - Несчетными потомками елея, в слав. "во тьмах козлищ тучных", соответственно чтению LXX-ти cimarrwn pionwn, Вульг. hirorum pingvium. Возможно, что cimarrwn (козлов) возникло из сохранившегося в некоторых рукописях первоначального ceimarrwn ("ручьев").
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Wherewith shall I come before the LORD, and bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old? 7 Will the LORD be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? 8 He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?
Here is the proposal for accommodation between God and Israel, the parties that were at variance in the beginning of the chapter. Upon the trial, judgment is given against Israel; they are convicted of injustice and ingratitude towards God, the crimes with which they stood charged. Their guilt is too plain to be denied, too great to be excused, and therefore,
I. They express their desires to be at peace with God upon any terms (v. 6, 7): Wherewith shall I come before the Lord? Being made sensible of the justice of God's controversy with them, and dreading the consequences of it, they were inquisitive what they might do to be reconciled to God and to make him their friend. They apply to a proper person, with this enquiry, to the prophet, the Lord's messenger, by whose ministry they had been convinced. Who so fit to show them their way as he that had made them sensible of their having missed it? And it is observable that each one speaks for himself: Wherewith shall I come? Knowing every one the plague of his own heart, they ask, not, What shall this man do? But, What shall I do? Note, Deep convictions of guilt and wrath will put men upon careful enquiries after peace and pardon, and then, and not till then, there begins to be some hope of them. They enquire wherewith they may come before the Lord, and bow themselves before the high God. They believe there is a God, that he is Jehovah, and that he is the high God, the Most High. Those whose consciences are convinced learn to speak very honourably of God, whom before they spoke slightly of. Now, 1. We know we must come before God; he is the God with whom we have to do; we must come as subjects, to pay our homage to him, as beggars, to ask alms from him, nay, we must come before him, as criminals, to receive our doom from him, must come before him as our Judge. 2. When we come before him we must bow before him; it is our duty to be very humble and reverent in our approaches to him; and, when we come before him, there is no remedy but we must submit; it is to no purpose to contend with him. 3. When we come and bow before him it is our great concern to find favour with him, and to be accepted of him; their enquiry is, What will the Lord be pleased with? Note, All that rightly understand their own interest cannot but be solicitous what they must do to please God, to avoid his displeasure and to obtain his good-will. 4. In order to God's being pleased with us, our care must be that the sin by which we have displeased him may be taken away, and an atonement made for it. The enquiry here is, What shall I give for my transgression, for the sin of my soul? Note, The transgression we are guilty of is the sin of our soul, for the soul acts it (without the soul's act it is not sin) and the soul suffers by it; it is the disorder, disease, and defilement of the soul, and threatens to be the death of it: What shall I give for my transgressions? What will be accepted as a satisfaction to his justice, a reparation of his honour? And what will avail to shelter me from his wrath? 5. We must therefore ask, Wherewith may we come before him? We must not appear before the Lord empty. What shall we bring with us? In what manner must we come? In whose name must we come? We have not that in ourselves which will recommend us to him, but must have it from another. What righteousness then shall we appear before him in?
II. They make proposals, such as they are, in order to it. Their enquiry was very good and right, and what we are all concerned to make, but their proposals betray their ignorance, though they show their zeal; let us examine them:--
1. They bid high. They offer, (1.) That which is very rich and costly--thousands of rams. God required one ram for a sin-offering; they proffer flocks of them, their whole stock, will be content to make themselves beggars, so that they may but be at peace with God. They will bring the best they have, the rams, and the most of them, till it comes to thousands. (2.) That which is very dear to them, and which they would be most loth to part with. They could be content to part with their first-born for their transgressions, if that would be accepted as an atonement, and the fruit of their body for the sin of their soul. To those that had become vain in their imaginations this seemed a probable expedient of making satisfaction for sin, because our children are pieces of ourselves; and therefore the heathen sacrificed their children, to appease their offended deities. Note, Those that are thoroughly convinced of sin, of the malignity of it, and of their misery and danger by reason of it, would give all the world, if they had it, for peace and pardon.
2. Yet they do not bid right. It is true some of these things were instituted by the ceremonial law, as the bringing of burnt-offerings to God's altar, and calves of a year old, rams for sin-offerings, and oil for the meat-offerings; but these alone would not recommend them to God. God had often declared that to obey is better than sacrifice, and to hearken than the fat of rams, that sacrifice and offering he would not; the legal sacrifices had their virtue and value from the institution, and the reference they had to Christ the great propitiation; but otherwise, of themselves, it was impossible that the blood of bulls and goats should take away sin. And as to the other things here mentioned, (1.) Some of them are impracticable things, as rivers of oil, which nature has not provided to feed men's luxury, but rivers of water to supply men's necessity. All the proposals of peace but those that are according to the gospel are absurd. One stream of the blood of Christ is worth ten thousand rivers of oil. (2.) Some of them are wicked things, as to give our first-born and the fruit of our body to death, which would but add to the transgression and the sin of the soul. He that hates robbery for burnt-offerings much more hates murder, such murder. What right have we to our first born and the fruit of our body? Do they not belong to God? Are they not his already, and born to him? Are they not sinners by nature, and their lives forfeited upon their own account? How then can they be a ransom for ours? (3.) They are all external things, parts of that bodily exercise which profiteth little, and which could not make the comers thereunto perfect. (4.) They are all insignificant, and insufficient to attain the end proposed; they could not answer the demands of divine justice, nor satisfy the wrong done to God in his honour by sin, nor would they serve in lieu of the sanctification of the heart and the reformation of the life. Men will part with any thing rather than their sins, but they part with nothing to God's acceptance unless they part with them.
III. God tells them plainly what he demands, and insists upon, from those that would be accepted of him, v. 8. Let their money perish with them that think the pardon of sin and the favour of God may be so purchased; no, God has shown thee, O man! what is good. Here we are told,
1. That God has made a discovery of his mind and will to us, for the rectifying of our mistakes and the direction of our practice. (1.) It is God himself that has shown us what we must do. We need not trouble ourselves to make proposals, the terms are already settled and laid down. He whom we have offended, and to whom we are accountable, has told us upon what conditions he will be reconciled to us. (2.) It is to man that he has shown it, not only to thee, O Israel! but to thee, O man! Gentiles as well as Jews--to men, who are rational creatures, and capable of receiving the discovery, and not to brutes,--to men, for whom a remedy is provided, not to devils, whose case is desperate. What is spoken to all men every where in general, must by faith be applied to ourselves in particular, as if it were spoken to thee, O man! by name, and to no other. (3.) It is a discovery of that which is good, and which the Lord requires of us. He has shown us our end, which we should aim at, in showing us what is good, wherein our true happiness does consist; he has shown us our way in which we must walk towards that end in showing us what he requires of us. There is something which God requires we should do for him and devote to him; and it is good. It is good in itself; there is an innate goodness in moral duties, antecedent to the command; they are not, as ceremonial observances, good because they are commanded, but commanded because they are good, consonant to the eternal rule and reason of good and evil, which are unalterable. It has likewise a direct tendency to our good; our conformity to it is not only the condition of our future happiness, but is a great expedient of our present happiness; in keeping God's commandments there is great reward, as well as after keeping them. (4.) It is shown us. God has not only made it known, but made it plain; he has discovered it to us with such convincing evidence as amounts to a demonstration. Lo this, we have searched it, so it is.
2. What that discovery is. The good which God requires of us is not the paying of a price for the pardon of sin and acceptance with God, but doing the duty which is the condition of our interest in the pardon purchased. (1.) We must do justly, must render to all their due, according as our relation and obligation to them are; we must do wrong to none, but do right to all, in their bodies, goods, and good name. (2.) We must love mercy; we must delight in it, as our God does, must be glad of an opportunity to do good, and do it cheerfully. Justice is put before mercy, for we must not give that in alms which is wrongfully got, or with which our debts should be paid. God hates robbery for a burnt-offering. (3.) We must walk humbly with our God. This includes all the duties of the first table, as the two former include all the duties of the second table. We must take the Lord for our God in covenant, must attend on him and adhere to him as ours, and must make it our constant care and business to please him. Enoch's walking with God is interpreted (Heb. xi. 5) his pleasing God. We must, in the whole course of our conversation, conform ourselves to the will of God, keep up our communion with God, and study to approve ourselves to him in our integrity; and this we must do humbly (submitting our understandings to the truths of God and our will to his precepts and providences); we must humble ourselves to walk with God (so the margin reads it); every thought within us must be brought down, to be brought into obedience to God, if we would walk comfortably with him. This is that which God requires, and without which the most costly services are vain oblations; this is more than all burnt-offerings and sacrifices.
Adam Clarke: Commentary on the Bible - 1831
6:6: Wherewith shall I come before the Lord - Now the people, as defendants, appear; but instead of vindicating themselves, or attempting to dispute what has been alleged against them, they seem at once to plead guilty; and now anxiously inquire how they shall appease the wrath of the Judge, how they shall make atonement for the sins already committed.
Bow myself before the high God - They wish to pray, and to make supplication to their Judge; but how shall they come before him? They have no right to come into his presence. Some offering must be brought; but of what kind, or of what value? Their sin is unprecedented, and usual methods of access will not avail. They are distracted in their minds, and make a variety of proposals to themselves, some rational, some absurd and impossible, and some even sinful.
Shall I come before him with burnt-offerings - This is reasonable, and according to the law; but this will be insufficient.
Albert Barnes: Notes on the Bible - 1834
6:6: Wherewith shall I come before the Lord? - The people, thus arraigned, bursts in, as men do, with professions that they would be no more ungrateful; that they will do anything, everything - but what they ought. With them it shall be but "Ask and have." They wish only to know, with what they shall come? They would be beforehand with Him, anticipating His wishes; they would, with all the submission of a creature, bow, prostrate themselves before God; they acknowledge His High Majesty, who dwelleth on high, the most High God, and would abase themselves before His lofty greatness, if they but knew, "how" or "wherewith."
They would give of their best; sacrifices the choicest of their kind, which should be wholly His, whole-burnt-offerings, offered exactly according to the law, "bullocks of a year old" Lev 9:2-3; then too, the next choice offering, the rams; and these, as they were offered for the whole people on very solemn occasions, in vast multitudes, thousands or ten thousands ; the oil which accompanied the burnt sacrifice, should flow in rivers ; nay, more still; they would not withhold their sons, their first born sons, from God, part, as they were, of themselves, or any fruit of their own body.
They enhance the offering by naming the tender relation to themselves Deu 28:53. They would offer everything, (even what God forbade) excepting only what alone He asked for, their heart, its love and its obedience . The form of their offer contains this; they ask zealously, "with what shall I come." It is an outward offering only, a thing which they would bring. Hypocritical eagerness! a sin against light. For to enquire further, when God has already Rev_ealed anything, is to deny that He has Rev_ealed it. It comes from the wish that He had not Rev_ealed what lie has Rev_ealed. : "whose, after he hath found the truth, discusseth anything further, seeketh a lie." God had told them, long before, from the time that He made them His people, what he desired of them; So Micah answers,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: Wherewith: Sa2 21:3; Mat 19:16; Luk 10:25; Joh 6:26; Act 2:37, Act 16:30; Rom 10:2, Rom 10:3
bow: Psa 22:29, Psa 95:6; Eph 3:14
the high: Gen 14:18-22; Dan 3:26, Dan 4:9, Dan 5:18, Dan 5:21; Mar 5:7; Act 16:17
with: Lev 1:3-17; Num 23:1-4, Num 23:14, Num 23:15, Num 23:29, Num 23:30; Heb 10:4-10
of a year old: Heb. sons of a year, Exo 12:5
Carl Friedrich Keil and Franz Delitzsch
6:6
Israel cannot deny these gracious acts of its God. The remembrance of them calls to mind the base ingratitude with which it has repaid its God by rebelling against Him; so that it inquires, in Mic 6:6, Mic 6:7, with what it can appease the Lord, i.e., appease His wrath. Mic 6:6. "Wherewith shall I come to meet Jehovah, bow myself before the God of the high place? Shall I come to meet Him with burnt-offerings, with yearling calves? Mic 6:7. Will Jehovah take pleasure in thousands of rams, in ten thousands of rivers of oil? Shall I give up my first-born for my transgression, the fruit of my body for the sin of my soul?" As Micah has spoken in Mic 6:3-5 in the name of Jehovah, he now proceeds, in Mic 6:6, Mic 6:7, to let the congregation speak; not, however, by turning directly to God, since it recognises itself as guilty before Him, but by asking the prophet, as the interpreter of the divine will, what it is to do to repair the bond of fellowship which has been rent in pieces by its guilt. קדּם does not here mean to anticipate, or come before, but to come to meet, as in Deut 23:5. Coming to meet, however, can only signify humble prostration (kâphaph) before the divine majesty. The God of the high place is the God dwelling in the high place (Is 33:5; Is 57:15), or enthroned in heaven (Ps 115:3). It is only with sacrifices, the means appointed by God Himself for the maintenance of fellowship with Him, that any man can come to meet Him. These the people offer to bring; and, indeed, burnt-offerings. There is no reference here to sin-offerings, through which disturbed or interrupted fellowship could be restored, by means of the expiation of their sins; because the people had as yet no true knowledge of sin, but were still living under the delusion that they were standing firmly in the covenant with the Lord, which they themselves had practically dissolved. As burnt-offerings, they would bring calves and rams, not because they formed the only material, but because they were the material most usually employed; and, indeed, calves of a year old, because they were regarded as the best, not because no others were allowed to be offered, as Hitzig erroneously maintains; for, according to the law, calves and lambs could be offered in sacrifice even when they were eight days old (Lev 22:27; Ex 22:29). In the case of the calves the value is heightened by the quality, in that of the rams by the quantity: thousands of rams; and also myriads of rivers of oil (for this expression, compare Job 20:17). Oil not only formed part of the daily minchah, but of the minchah generally, which could not be omitted from any burnt-offerings (compare Numbers 15:1-16 with ch. 28 and 29), so that it was offered in very large quantities. Nevertheless, in the consciousness that these sacrifices might not be sufficient, the people would offer the dearest thing of all, viz., the first-born son, as an expiation for their sin. This offer is founded, no doubt, upon the true idea that sacrifice shadows forth the self-surrender of man to God, and that an animal is not a sufficient substitute for a man; but this true idea was not realized by literal (bodily) human sacrifices: on the contrary, it was turned into an ungodly abomination, because the surrender which God desires is that of the spirit, not of the flesh. Israel could and should have learned this, not only from the sacrifice of Isaac required by God (Genesis 22), but also from the law concerning the consecration or sanctification of the first-born (Ex 13:12-13). Hence this offer of the nation shows that it has no true knowledge of the will of its God, that it is still entangled in the heathen delusion, that the wrath of God can be expiated by human sacrifices (cf. 4Kings 3:27; 4Kings 16:3).
Geneva 1599
6:6 Wherewith (e) shall I come before the LORD, [and] bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old?
(e) Thus the people by hypocrisy ask how to please God, and are content to offer sacrifices, but will not change their lives.
John Gill
6:6 Wherewith shall I come before the Lord,.... These are not the words of the people of Israel God had a controversy with, and now made sensible of their sin, and humbled for it; and willing to appease the Lord, and make it up with him at any rate; for there are such things proposed by them as do by no means suit with persons of such a character, nay, even suppose them to be hypocritical; and much less are they what were put into their mouths by the prophet to say, as some suggest; but they are the words of Balak king of Moab, which, and what follow, are questions he put to Balaam, who had told him that he could do nothing without the Lord, nor anything contrary to his word: now he asks what he must do to get the good will of this Lord; in what manner, and with what he must appear before him, serve and worship him, as the Targum; that so he might have an interest in him, and get him to speak a word to Balaam in his favour, and against Israel; see Num 22:8;
and bow myself before the high God? the most high God, the God of gods, whose Shechinah or Majesty is in the high heavens, as the Targum: his meaning is, with what he should come, or bring with him, when he paid his homage and obeisance to him, by bowing his body or his knee before him; being willing to do it in the most acceptable manner he could:
shall I come before him with burnt offerings, with calves of a year old? such as he had been used to offer on the high places of Baal to that deity. Sacrifices of this kind prevailed among the Heathens, which they had received by tradition from the times of Adam and Noah; see Num 22:41.
John Wesley
6:6 Wherewith - One whose heart was touched by the preceeding expostulation, may be supposed to make this enquiry.
Robert Jamieson, A. R. Fausset and David Brown
6:6 Wherewith shall I come before the Lord?--The people, convicted by the previous appeal of Jehovah to them, ask as if they knew not (compare Mic 6:8) what Jehovah requires of them to appease Him, adding that they are ready to offer an immense heap of sacrifices, and those the most costly, even to the fruit of their own body.
burnt offerings-- (Lev. 1:1-17).
calves of a year old--which used to be offered for a priest (Lev 9:2-3).
6:76:7: եթէ իցէ՝ ընկալցի՞ Տէր ընդ հազարաւորս խոյոց, կամ ընդ բիւրաւորս նոխազաց պարարտաց. եթէ տա՛ց զանդրանիկս իմ վասն ամպարշտութեանց, եւ զպտուղ միջոյ իմոյ վասն մեղաց անձին իմոյ[10593]։ [10593] Ոսկան. Միթէ իցէ՝ ընկալցի Տէր... միթէ տաց զանդրա՛՛։
7 Տէրը կ’ընդունի՞ հազարաւոր խոյեր կամ բիւրաւոր պարարտ նոխազներ, տա՞մ իմ անդրանիկը ամբարշտութեան պատճառով եւ իմ որովայնի պտուղը՝ իմ անձնական մեղքերի համար:
7 Արդեօք Տէրը հազարաւոր խոյերու Կամ բիւրաւոր իւղի գետերու պիտի հաւնի՞.Արդեօք իմ յանցանքիս համար իմ անդրանի՞կս Ու հոգիիս մեղքին համար որովայնիս պտո՞ւղը տամ»։
եթէ իցէ` ընկալցի՞ Տէր ընդ հազարաւորս խոյոց, կամ ընդ բիւրաւորս [69]նոխազաց պարարտաց``. եթէ տա՞ց զանդրանիկս իմ վասն ամպարշտութեանց[70], եւ զպտուղ միջոյ իմոյ վասն մեղաց անձին իմոյ:

6:7: եթէ իցէ՝ ընկալցի՞ Տէր ընդ հազարաւորս խոյոց, կամ ընդ բիւրաւորս նոխազաց պարարտաց. եթէ տա՛ց զանդրանիկս իմ վասն ամպարշտութեանց, եւ զպտուղ միջոյ իմոյ վասն մեղաց անձին իմոյ[10593]։
[10593] Ոսկան. Միթէ իցէ՝ ընկալցի Տէր... միթէ տաց զանդրա՛՛։
7 Տէրը կ’ընդունի՞ հազարաւոր խոյեր կամ բիւրաւոր պարարտ նոխազներ, տա՞մ իմ անդրանիկը ամբարշտութեան պատճառով եւ իմ որովայնի պտուղը՝ իմ անձնական մեղքերի համար:
7 Արդեօք Տէրը հազարաւոր խոյերու Կամ բիւրաւոր իւղի գետերու պիտի հաւնի՞.Արդեօք իմ յանցանքիս համար իմ անդրանի՞կս Ու հոգիիս մեղքին համար որովայնիս պտո՞ւղը տամ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:76:7 Но можно ли угодить Господу тысячами овнов или неисчетными потоками елея? Разве дам Ему первенца моего за преступление мое и плод чрева моего за грех души моей?>>
6:7 εἰ ει if; whether προσδέξεται προσδεχομαι welcome; wait for κύριος κυριος lord; master ἐν εν in χιλιάσιν χιλιας thousand κριῶν κριος or; than ἐν εν in μυριάσιν μυριας myriad χειμάρρων χειμαρρους if; whether δῶ διδωμι give; deposit πρωτότοκά πρωτοτοκος firstborn μου μου of me; mine ἀσεβείας ασεβεια irreverence καρπὸν καρπος.1 fruit κοιλίας κοιλια insides; womb μου μου of me; mine ὑπὲρ υπερ over; for ἁμαρτίας αμαρτια sin; fault ψυχῆς ψυχη soul μου μου of me; mine
6:7 הֲ hᵃ הֲ [interrogative] יִרְצֶ֤ה yirṣˈeh רצה like יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in אַלְפֵ֣י ʔalᵊfˈê אֶלֶף thousand אֵילִ֔ים ʔêlˈîm אַיִל ram, despot בְּ bᵊ בְּ in רִֽבְבֹ֖ות rˈivᵊvˌôṯ רְבָבָה multitude נַֽחֲלֵי־ nˈaḥᵃlê- נַחַל wadi שָׁ֑מֶן šˈāmen שֶׁמֶן oil הַ ha הֲ [interrogative] אֶתֵּ֤ן ʔettˈēn נתן give בְּכֹורִי֙ bᵊḵôrˌî בְּכֹר first-born פִּשְׁעִ֔י pišʕˈî פֶּשַׁע rebellion פְּרִ֥י pᵊrˌî פְּרִי fruit בִטְנִ֖י viṭnˌî בֶּטֶן belly חַטַּ֥את ḥaṭṭˌaṯ חַטָּאת sin נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
6:7. numquid placari potest Dominus in milibus arietum aut in multis milibus hircorum pinguium numquid dabo primogenitum meum pro scelere meo fructum ventris mei pro peccato animae meaeMay the Lord be appeased with thousands of rams, or with many thousands of fat he goats? shall I give my firstborn for my wickedness, the fruit of my body for the sin of my soul?
7. will the LORD be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?
6:7. Will the LORD be pleased with thousands of rams, [or] with ten thousands of rivers of oil? shall I give my firstborn [for] my transgression, the fruit of my body [for] the sin of my soul?
6:7. Would the Lord be pleased with thousands of rams, or with many thousands of fat he-goats? How could I give up my firstborn because of my evil deed, the fruit of my womb because of the sin of my soul?
Will the LORD be pleased with thousands of rams, [or] with ten thousands of rivers of oil? shall I give my firstborn [for] my transgression, the fruit of my body [for] the sin of my soul:

6:7 Но можно ли угодить Господу тысячами овнов или неисчетными потоками елея? Разве дам Ему первенца моего за преступление мое и плод чрева моего за грех души моей?>>
6:7
εἰ ει if; whether
προσδέξεται προσδεχομαι welcome; wait for
κύριος κυριος lord; master
ἐν εν in
χιλιάσιν χιλιας thousand
κριῶν κριος or; than
ἐν εν in
μυριάσιν μυριας myriad
χειμάρρων χειμαρρους if; whether
δῶ διδωμι give; deposit
πρωτότοκά πρωτοτοκος firstborn
μου μου of me; mine
ἀσεβείας ασεβεια irreverence
καρπὸν καρπος.1 fruit
κοιλίας κοιλια insides; womb
μου μου of me; mine
ὑπὲρ υπερ over; for
ἁμαρτίας αμαρτια sin; fault
ψυχῆς ψυχη soul
μου μου of me; mine
6:7
הֲ hᵃ הֲ [interrogative]
יִרְצֶ֤ה yirṣˈeh רצה like
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
אַלְפֵ֣י ʔalᵊfˈê אֶלֶף thousand
אֵילִ֔ים ʔêlˈîm אַיִל ram, despot
בְּ bᵊ בְּ in
רִֽבְבֹ֖ות rˈivᵊvˌôṯ רְבָבָה multitude
נַֽחֲלֵי־ nˈaḥᵃlê- נַחַל wadi
שָׁ֑מֶן šˈāmen שֶׁמֶן oil
הַ ha הֲ [interrogative]
אֶתֵּ֤ן ʔettˈēn נתן give
בְּכֹורִי֙ bᵊḵôrˌî בְּכֹר first-born
פִּשְׁעִ֔י pišʕˈî פֶּשַׁע rebellion
פְּרִ֥י pᵊrˌî פְּרִי fruit
בִטְנִ֖י viṭnˌî בֶּטֶן belly
חַטַּ֥את ḥaṭṭˌaṯ חַטָּאת sin
נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
6:7. numquid placari potest Dominus in milibus arietum aut in multis milibus hircorum pinguium numquid dabo primogenitum meum pro scelere meo fructum ventris mei pro peccato animae meae
May the Lord be appeased with thousands of rams, or with many thousands of fat he goats? shall I give my firstborn for my wickedness, the fruit of my body for the sin of my soul?
6:7. Will the LORD be pleased with thousands of rams, [or] with ten thousands of rivers of oil? shall I give my firstborn [for] my transgression, the fruit of my body [for] the sin of my soul?
6:7. Would the Lord be pleased with thousands of rams, or with many thousands of fat he-goats? How could I give up my firstborn because of my evil deed, the fruit of my womb because of the sin of my soul?
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Adam Clarke: Commentary on the Bible - 1831
6:7: Will the Lord be pleased with thousands of rams - These might be procured, though with difficulty; but conscience says neither will these do.
With ten thousands of rivers of oil - This is absurd and impossible; but could even these be procured, could they all make atonement for such guilt, and ingratitude, and rebellion?
Shall I give my first-born for my transgression - This was sinful and wicked; but such offerings had been made by the Phoenicians, and their successors the Carthaginians, and this very custom was copied by the corrupt Israelites. See some cases of such offerings, Kg2 3:27 (note); Lev 20:27 (note).
The fruit of my body for the sin of my soul? - This clause is an explanation of the former. Shall I make the first-born, the best and goodliest of my children, חטאת chattath, a Sin-Offering for my soul? And thus the original is used in a multitude of places.
When they had put all these questions to their reason and conscience, they found no satisfaction; their distraction is increased, and despair is about to take place, when Jehovah, the plaintiff, in his mercy interposes:
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: pleased: Sa1 15:22; Psa 10:8-13, Psa 50:9, Psa 51:16; Isa 1:11-15, Isa 40:16; Jer 7:21, Jer 7:22; Hos 6:6; Amo 5:22
rivers: Job 29:6
shall: Jdg 11:31, Jdg 11:39; Kg2 3:27, Kg2 16:3, Kg2 21:6, Kg2 23:10; Jer 7:31, Jer 19:5; Eze 16:20, Eze 16:21, Eze 23:37
body: Heb. belly, Plm 1:12
Geneva 1599
6:7 Will the LORD be pleased with thousands of rams, [or] with ten thousands of rivers of oil? shall I give my (f) firstborn [for] my transgression, the fruit of my body [for] the sin of my soul?
(f) There is nothing so dear to man, but the hypocrites will offer it to God, if they think by this to avoid his anger. But they will never by brought to mortify their own affections, and to give themselves willingly to serve God as he commands.
John Gill
6:7 Will the Lord be pleased with thousands of rams,.... If single burnt offerings of bullocks and heifers will not do, will rams, and thousands of them, be acceptable to him? if they will, they are at his service, even as many as he pleases; such creatures, as well as oxen, were offered by Balak, Num 23:1;
or with ten thousands of rivers of oil? for meat offerings, as Jarchi, in which oil was used: this is a hyperbolical expression, as Kimchi rightly observes; suggesting that he was willing to be at any expenses, even the most extravagant, if he could but gain his point, and get the God of Israel on his side. Some render it, "ten thousands of fat valleys" (d); abounding with corn, and wine, and oil; the produce of which, had he so many, he could freely part with, could he but obtain his end; see Job 20:17;
shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? his Son, his firstborn, his own flesh and blood, to make atonement for his sins and transgressions; this betrays the person speaking. The people of Israel, though they were sometimes guilty of this horrid, unnatural, and abominable sin, in the height of their degeneracy and apostasy, as to sacrifice their children to Mo; yet when convinced of their sins, and humbling themselves before God for them, even though but in a hypocritical way, could never be so weak and foolish, so impious and audacious, as to propose that to God, which they knew was so contrary to his will, and so abominable in his sight, Lev 18:21; but this comes well enough from a Heathen prince, with whom it was the, height of his devotion and religion, and the greatest sacrifice he thought he could offer up to God; for there is a climax, a gradation in the words from lesser things to greater; and this is the greatest of all, and what was done among the Heathens, 4Kings 17:31; and was afterwards done by a king of Moab, 4Kings 3:26.
(d) "in decem millibus vallium pinguium", Munster.
John Wesley
6:7 Thousands - Ever so many. Ten thousands of rivers - Were it possible to give them.
Robert Jamieson, A. R. Fausset and David Brown
6:7 rivers of oil--used in sacrifices (Lev 2:1, Lev 2:15). Will God be appeased by my offering so much oil that it shall flow in myriads of torrents?
my first-born-- (4Kings 3:27). As the king of Moab did.
fruit of my body--my children, as an atonement (Ps 132:11). The Jews offered human sacrifices in the valley of Hinnom (Jer 19:5; Jer 32:35; Ezek 23:27).
6:86:8: Պատմեցա՛ւ քեզ ո՛վ մարդ՝ զի՞նչ է բարի, կամ զի՞նչ խնդրէ ՚ի քէն Տէր. բայց առնե՛լ զիրաւունս, եւ սիրել զողորմութիւն. եւ պատրա՛ստ լինել երթալոյ զկնի Տեառն Աստուծոյ քոյ[10594]։ [10594] Ոմանք. Եւ կամ զինչ... առնել իրաւունս։
8 Պատմուե՞ց քեզ, ո՛վ մարդ, թէ ի՛նչ է բարին եւ ի՞նչ է ուզում քեզնից Տէրը. իրաւունք հաստատել, ողորմութիւն սիրել եւ պատրաստ լինել քո Տէր Աստծու յետեւից գնալու:
8 Քեզի յայտնեց, ո՛վ մարդ, թէ ի՛նչ է աղէկը Ու Տէրը քեզմէ ի՛նչ կը պահանջէ, Բայց միայն իրաւունք ընել, ողորմութիւն սիրել Ու խոնարհութիւնով քու Աստուծոյդ հետ քալել։
Պատմեցաւ քեզ, ո՛վ մարդ, զի՛նչ է բարի. կամ զի՞նչ խնդրէ ի քէն Տէր, բայց առնել զիրաւունս, եւ սիրել զողորմութիւն, եւ [71]պատրաստ լինել երթալոյ զկնի Տեառն Աստուծոյ քո:

6:8: Պատմեցա՛ւ քեզ ո՛վ մարդ՝ զի՞նչ է բարի, կամ զի՞նչ խնդրէ ՚ի քէն Տէր. բայց առնե՛լ զիրաւունս, եւ սիրել զողորմութիւն. եւ պատրա՛ստ լինել երթալոյ զկնի Տեառն Աստուծոյ քոյ[10594]։
[10594] Ոմանք. Եւ կամ զինչ... առնել իրաւունս։
8 Պատմուե՞ց քեզ, ո՛վ մարդ, թէ ի՛նչ է բարին եւ ի՞նչ է ուզում քեզնից Տէրը. իրաւունք հաստատել, ողորմութիւն սիրել եւ պատրաստ լինել քո Տէր Աստծու յետեւից գնալու:
8 Քեզի յայտնեց, ո՛վ մարդ, թէ ի՛նչ է աղէկը Ու Տէրը քեզմէ ի՛նչ կը պահանջէ, Բայց միայն իրաւունք ընել, ողորմութիւն սիրել Ու խոնարհութիւնով քու Աստուծոյդ հետ քալել։
zohrab-1805▾ eastern-1994▾ western am▾
6:86:8 О, человек! сказано тебе, чт{о} добро и чего требует от тебя Господь: действовать справедливо, любить дела милосердия и смиренномудренно ходить пред Богом твоим.
6:8 εἰ ει if; whether ἀνηγγέλη αναγγελλω announce σοι σοι you ἄνθρωπε ανθρωπος person; human τί τις.1 who?; what? καλόν καλος fine; fair ἢ η or; than τί τις.1 who?; what? κύριος κυριος lord; master ἐκζητεῖ εκζητεω seek out / thoroughly παρὰ παρα from; by σοῦ σου of you; your ἀλλ᾿ αλλα but ἢ η or; than τοῦ ο the ποιεῖν ποιεω do; make κρίμα κριμα judgment καὶ και and; even ἀγαπᾶν αγαπαω love ἔλεον ελεος mercy καὶ και and; even ἕτοιμον ετοιμος ready; prepared εἶναι ειμι be τοῦ ο the πορεύεσθαι πορευομαι travel; go μετὰ μετα with; amid κυρίου κυριος lord; master θεοῦ θεος God σου σου of you; your
6:8 הִגִּ֥יד higgˌîḏ נגד report לְךָ֛ lᵊḵˈā לְ to אָדָ֖ם ʔāḏˌām אָדָם human, mankind מַה־ mah- מָה what טֹּ֑וב ṭṭˈôv טֹוב good וּ û וְ and מָֽה־ mˈā- מָה what יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH דֹּורֵ֣שׁ dôrˈēš דרשׁ inquire מִמְּךָ֗ mimmᵊḵˈā מִן from כִּ֣י kˈî כִּי that אִם־ ʔim- אִם if עֲשֹׂ֤ות ʕᵃśˈôṯ עשׂה make מִשְׁפָּט֙ mišpˌāṭ מִשְׁפָּט justice וְ wᵊ וְ and אַ֣הֲבַת ʔˈahᵃvaṯ אֲהָבָה love חֶ֔סֶד ḥˈeseḏ חֶסֶד loyalty וְ wᵊ וְ and הַצְנֵ֥עַ haṣnˌēₐʕ צנע be cautious לֶ֖כֶת lˌeḵeṯ הלך walk עִם־ ʕim- עִם with אֱלֹהֶֽיךָ׃ פ ʔᵉlōhˈeʸḵā . f אֱלֹהִים god(s)
6:8. indicabo tibi o homo quid sit bonum et quid Dominus quaerat a te utique facere iudicium et diligere misericordiam et sollicitum ambulare cum Deo tuoI will shew thee, O man, what is good, and what the Lord requireth of thee: Verily to do judgment, and to love mercy, and to walk solicitous with thy God.
8. He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?
6:8. He hath shewed thee, O man, what [is] good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?
6:8. I will reveal to you, O man, what is good, and what the Lord requires from you, and how to act with judgment, and to love mercy, and to walk carefully with your God.
He hath shewed thee, O man, what [is] good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God:

6:8 О, человек! сказано тебе, чт{о} добро и чего требует от тебя Господь: действовать справедливо, любить дела милосердия и смиренномудренно ходить пред Богом твоим.
6:8
εἰ ει if; whether
ἀνηγγέλη αναγγελλω announce
σοι σοι you
ἄνθρωπε ανθρωπος person; human
τί τις.1 who?; what?
καλόν καλος fine; fair
η or; than
τί τις.1 who?; what?
κύριος κυριος lord; master
ἐκζητεῖ εκζητεω seek out / thoroughly
παρὰ παρα from; by
σοῦ σου of you; your
ἀλλ᾿ αλλα but
η or; than
τοῦ ο the
ποιεῖν ποιεω do; make
κρίμα κριμα judgment
καὶ και and; even
ἀγαπᾶν αγαπαω love
ἔλεον ελεος mercy
καὶ και and; even
ἕτοιμον ετοιμος ready; prepared
εἶναι ειμι be
τοῦ ο the
πορεύεσθαι πορευομαι travel; go
μετὰ μετα with; amid
κυρίου κυριος lord; master
θεοῦ θεος God
σου σου of you; your
6:8
הִגִּ֥יד higgˌîḏ נגד report
לְךָ֛ lᵊḵˈā לְ to
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
מַה־ mah- מָה what
טֹּ֑וב ṭṭˈôv טֹוב good
וּ û וְ and
מָֽה־ mˈā- מָה what
יְהוָ֞ה [yᵊhwˈāh] יְהוָה YHWH
דֹּורֵ֣שׁ dôrˈēš דרשׁ inquire
מִמְּךָ֗ mimmᵊḵˈā מִן from
כִּ֣י kˈî כִּי that
אִם־ ʔim- אִם if
עֲשֹׂ֤ות ʕᵃśˈôṯ עשׂה make
מִשְׁפָּט֙ mišpˌāṭ מִשְׁפָּט justice
וְ wᵊ וְ and
אַ֣הֲבַת ʔˈahᵃvaṯ אֲהָבָה love
חֶ֔סֶד ḥˈeseḏ חֶסֶד loyalty
וְ wᵊ וְ and
הַצְנֵ֥עַ haṣnˌēₐʕ צנע be cautious
לֶ֖כֶת lˌeḵeṯ הלך walk
עִם־ ʕim- עִם with
אֱלֹהֶֽיךָ׃ פ ʔᵉlōhˈeʸḵā . f אֱלֹהִים god(s)
6:8. indicabo tibi o homo quid sit bonum et quid Dominus quaerat a te utique facere iudicium et diligere misericordiam et sollicitum ambulare cum Deo tuo
I will shew thee, O man, what is good, and what the Lord requireth of thee: Verily to do judgment, and to love mercy, and to walk solicitous with thy God.
6:8. He hath shewed thee, O man, what [is] good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?
6:8. I will reveal to you, O man, what is good, and what the Lord requires from you, and how to act with judgment, and to love mercy, and to walk carefully with your God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
8. Пророк указывает истинный путь богоугождения: справедливость, милосердие и смирение. Пророк, как и его предшественники Амос, Осия, Исаия, не отрицает в ст. 8-м жертв вообще, а разъясняет, при каких условиях жертвы получают цену в очах Божиих (ср. Ам IV:4; Ос V:6; VIII:5; Ис I).
Adam Clarke: Commentary on the Bible - 1831
6:8: He hath showed thee, O Man, what is good - All the modes of expiation which ye have proposed are, in the sight of God, unavailable; they cannot do away the evil, nor purify from the guilt of sin. He himself has shown thee what is good; that which is profitable to thee, and pleasing to himself. And what is that? Answer, Thou art: -
I. To do justly; to give to all their due.
1. To God his due; thy heart, thy body, soul, and spirit; thy Wisdom, understanding, judgment. "To love him with all thy heart, soul, mind, and strength, and thy neighbor as thyself." This is God's due and right from every man.
2. Thou art to give thy neighbor his due to do to him as thou wouldst that he should do to thee, never working ill to him.
3. Thou art to give to thyself thy due; not to deprive thy soul of what God has provided for it; to keep thy body in temperance, sobriety, and chastity; avoiding all excesses, both in action and passion.
II. Thou art to love mercy; not only to do what justice requires, but also what mercy, kindness, benevolence, and charity require.
III. But how art thou to do this? Thou art to walk humbly with thy God; הצנע hatsnea, to humble thyself to walk. This implies to acknowledge thy iniquity, and submit to be saved by his free mercy, as thou hast already found that no kind of offering or sacrifice can avail. Without this humiliation of soul there never was, there never can be, any walking With God; for without his mercy no soul can be saved; and he must be Thy God before thou canst walk with him. Many, when they hear the nature of sin pointed out, and the way of salvation made plain through the blood of the Lamb, have shut their eyes both against sin and the proper sacrifice for it, and parried all exhortation, threatening, etc., with this text: "God requires nothing of us but to do justly, love mercy, and walk humbly with him." Now I ask any man, Art thou willing to stand or fall by this text? And it would cost me neither much time nor much pains to show that on this ground no soul of man can be saved. Nor does God say that this doing justly, etc., shall merit eternal glory. No. He shows that in this way all men should walk; that this is the duty of Every rational being; but he well knows that no fallen soul can act thus without especial assistance from him, and that it is only the regenerate man, the man who has found redemption through the blood of the cross, and has God for His God, that can thus act and walk. Salvation is of the mere mercy of God alone; for by the works of the law shall no flesh be justified.
The manner of raising attention, says Bp. Newcome, on Mic 6:1, Mic 6:2, by calling on man to urge his plea in the face of all nature, and on the inanimate creation to hear the expostulation of Jehovah with his people, is truly awakening and magnificent. The wards of Jehovah follow in Mic 6:3-5. And God's mercies having been set before the people, one of them is introduced in a beautiful dramatic form; asking what his duty is towards so gracious a God, Mic 6:6, Mic 6:7. The answer follows in the words of the prophet, Mic 6:8. Some think we have a sort of dialogue between Balak and Balaam, represented to us in the prophetical way. The king of Moab speaks, Mic 6:6. Balaam replies by another question in the two first hemistichs of Mic 6:7. The king of Moab rejoins in the remaining part of the verse; and Balaam replies, Mic 6:8. Bps. Butler and Lowth favor this. I cannot agree.
Albert Barnes: Notes on the Bible - 1834
6:8: He hath shewed thee - Micah does not tell them now, as for the first time; which would have excused them. He says, "He hath shewed thee;" He, about whose mind and will and pleasure they were pretending to enquire, the Lord their God. He had shewn it to them. The law was full of it. He shewed it to them, when He said, "And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all His ways, and to love Him and to serve the Lord, thy God with all thy heart and with all thy soul, to keep the commandments of the Lord and His statutes which I command thee this day for thy good?" Deu 10:12-13. They had asked, "with what outward thing shall I come before the Lord;" the prophet tells them, "what thing is good," the inward man of the heart, righteousness, love, humility.
And what doth the Lord require (search, seek) of thee? - The very word implies an earnest search within. He would say (Rup.), "Trouble not thyself as to any of these things, burnt-offerings, rams, calves, without thee. For God seeketh not thine, but thee; not thy substance, but thy spirit; not ram or goat, but thy heart." : "Thou askest, what thou shouldest offer for thee? Other thyself. For what else doth the Lord seek of thee, but thee? Because, of all earthly creatures, He hath made nothing better than thee, He seeketh thyself from thyself, because thou hadst lost thyself."
To do judgment - are chiefly all acts of equity; "to love mercy," all deeds of love. Judgment, is what right requires; mercy, what love. Yet, secondarily, "to do judgment" is to pass righteous judgments in all cases; and so, as to others, "judge not according to the appearance, but judge righteous judgment" Joh 7:24; and as to one's self also. Judge equitably and kindly of others, humbly of thyself. : "Judge of thyself in thyself without acceptance of thine own person, so as not to spare thy sins, nor take pleasure in them, because thou hast done them. Neither praise thyself in what is good in thee, nor accuse God in what is evil in thee. For this is wrong judgment, and so, not judgment at all. This thou didst, being evil; Rev_erse it, and it will be right. Praise God in what is good in thee; accuse thyself in what is evil. So shalt thou anticipate the judgment of God, as He saith, "If we would judge ourselves, we should not be judged of the Lord" Co1 11:31. He addeth, love mercy; being merciful, out of love, "not of necessity, for God loveth a cheerful giver" Co2 9:7. These acts together contain the whole duty to man, corresponding with and formed upon the mercy and justice of God Psa 101:1; Psa 61:7. All which is due, anyhow or in any way, is of judgment; all which is free toward man, although not free toward God, is of mercy. There remains, walk humbly with thy God; not, bow thyself only before Him, as they had offered Mic 6:6, nor again walk with Him only, as did Enoch, Noah Abraham, Job; but walk humbly (literally, bow down the going) yet still with thy God; never lifting up thyself, never sleeping, never standing still, but ever walking on, yet ever casting thyself down; and the more thou goest on in grace, the more cast thyself down; as our Lord saith, "When ye have done all these things which are commanded you, say, We are unprofitable servants; we have done that which was our duty to do" Luk 17:10.
It is not a "crouching before God" displeased, (such as they had thought of,) but the humble love of the forgiven; "walk humbly," as the creature with the Creator, but in love, with thine own God. Humble thyself with God, who humbled himself in the flesh: walk on with Him, who is thy Way. Neither humility nor obedience alone would be true graces; but to cleave fast to God, because He is thine All, and to bow thyself down, because thou art nothing, and thine All is He and of Him. It is altogether a Gospel-precept; bidding us, "Be ye perfect, as your Father which is in Heaven is perfect" Mat 5:48; "Be merciful, as your Father also is merciful;" Luk 6:36; and yet, in the end, have "that same mind which was also in Christ Jesus, who made Himself of no reputation" Phi 2:5, Phi 2:7, Phi 2:9.
The offers of the people, stated in the bare nakedness in which Micah exhibits them, have a character of irony. But it is the irony of the truth and of the fact itself. The creature has nothing of its own to offer; "the blood of bulls and goats cannot take away sin" Heb 10:4; and the offerings, as they rise in value, become, not useless only but, sinful. Such offerings would bring down anger, not mercy. Micah's words then are, for their vividness, an almost proverbial expression of the nothingness of all which we sinners could offer to God. : "We, who are of the people of God, knowing that "in His sight shall no man living be justified" Psa 143:2, and saying, "I am a beast with Thee" Psa 73:22, trust in no pleas before His judgment-seat, but pray; yet we put no trust in our very prayers. For there is nothing worthy to be offered to God for sin, anal no humility can wash away the stains of offences.
In penitence for our sins, we hesitate and say, Wherewith shall I come before the Lord? how shall I come, so as to be admitted into familiar intercourse with my God? One and the same spirit Rev_olveth these things in each of us or of those before us, who have been pricked to repentance, 'what worthy offering can I make to the Lord?' This and the like we Rev_olve, as the Apostle saith; "We know not what to pray for as we ought; but the Spirit itself maketh intercession for us with groanings which cannot be uttered" Rom 8:20. "Should I offer myself wholly as a burnt-offering to Him?' If, understanding spiritually all the Levitical sacrifices, I should present them in myself, and offer my first-born, that is, what is chief in me, my soul, I should find nothing worthy of His greatness. Neither in ourselves, nor in ought earthtly, can we find anything worthy to be offered to reconcile us with God. For the sin of the soul, blood alone is worthy to be offered; not the blood of calves, or rams, or goats, but our own; yet our own too is not offered, but given back, being due already Psa 116:8. The Blood of Christ alone sufficeth to do away all sin." Dionysius: "The whole is said, in order to instruct us, that, without the shedding of the Blood of Christ and its Virtue and Merits, we cannot please God, though we offered ourselves and all that we have, within and without; and also, that so great are the benefits bestowed upon us by the love of Christ, that we can repay nothing of them."
But then it is clear that there is no teaching in this passage in Micah which there is not in the law . The developments in the prophets relate to the Person and character of the Redeemer. The law too contained both elements:
(1) the ritual of sacrifice, impressing on the Jew the need of an Atoner;
(2) the moral law, and the graces inculcated in it, obedience, love of God and man, justice, mercy, humility, and the rest.
There was no hint in the law, that half was acceptable to God instead of the whole; that sacrifice of animals would supersede self-sacrifice or obedience. There was nothing on which the Pharisee could base his heresy. What Micah said, Moses had said. The corrupt of the people offered a half-service, what cost them least, as faith without love always does. Micah, in this, Rev_eals to them nothing new; but tells them that this half-service is contrary to the first principles of their law. "He bath shewed thee, O man, what is good." Sacrifice, without love of God and man, was not even so much as the body without the soul. It was an abortion, a monster. For one end of sacrifice was to inculcate the insufficiency of all our good, apart from the Blood of Christ; that, do what we would, "all came short of the glory of God" Rom 3:23. But to substitute sacrifice, which was a confession that at best we were miserable sinners, unable, of ourselves, to please God, for any efforts to please Him or to avoid displeasing Him, would be a direct contradiction of the law, antinomianism under the dispensation of the law itself.
Micah changes the words of Moses, in order to adapt them to the crying sins of Israel at that time. He then upbraids them in detail, and that, with those sins which were patent, which, when brought home to them, they could not deny, the sins against their neighbor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: O man: Rom 9:20; Co1 7:16; Jam 2:20
what is: Sa1 12:23; Neh 9:13; Psa 73:28; Lam 3:26; Luk 10:42; Rom 7:16; Th2 2:16
and what: Deu 10:12, Deu 10:13
to do: Gen 18:19; Sa1 15:22; Pro 21:3; Ecc 12:13; Isa 1:16-19, Isa 58:6-11; Jer 7:3-6; Hos 6:6, Hos 12:6; Amo 5:24; Zep 2:3; Mat 3:8-10; Mar 12:30-34; Luk 11:42; Tit 2:11, Tit 2:12; Pe2 1:5-8
love: Psa 37:26, Psa 112:4, Psa 112:9; Isa 57:1, Isa 57:2; Mat 5:7, Mat 18:32-35; Luk 6:36; Eph 4:32; Col 3:12; Pe1 3:8
walk humbly: Heb. humble thyself to walk, Gen 5:22; Lev 26:41; Ch2 30:11, Ch2 32:26, Ch2 33:12, Ch2 33:13, Ch2 33:19, Ch2 33:23, Ch2 34:27; Isa 57:15, Isa 66:2; Eze 16:63; Dan 4:37; Mat 5:3; Luk 18:13-17; Rom 10:1-3; Jam 4:6-10; Pe1 5:5, Pe1 5:6
Carl Friedrich Keil and Franz Delitzsch
6:8
The prophet therefore proceeds in Mic 6:8 to overthrow these outward means of reconciliation with God, and reminds the people of the moral demands of the law. Mic 6:8. "They have told thee, O man, what is good, and what Jehovah requires of thee, simply to do right, and love good, and walk humbly with thy God." הגּיד, impersonal, "one has told," or they have told thee, namely Moses in the law. The opinion that Jehovah should be supplied as the subject is a very improbable one, for the simple reason that Jehovah is expressly mentioned in the second dependent clause. The use of כּי אם, nisi, as in the similar connection of thought in Deut 10:12, may be accounted for from the retrospective allusion to the gifts mentioned by the people: not outward sacrifices of any kind, but only the fulfilment of three following duties: namely, above all things, doing righteousness and exercising love. These two embrace all the commandments of the second table, of whose fulfilment Israel thought so little, that it was addicted to the very opposite, - namely, injustice, oppression, and want of affection (vid., Mic 2:1-2, Mic 2:8; Mic 3:2-3, Mic 3:9 ff., Mic 6:10 ff.). There is also a third: humble walk with God, i.e., in fellowship with God, as Israel, being a holy priestly nation, ought to walk. Without these moral virtues, sacrificial worship was a spiritless opus operatum, in which God had no pleasure (see at 1Kings 15:22 and Hos 6:6).
Geneva 1599
6:8 He hath shewed thee, O man, what [is] good; and what doth the LORD require of thee, (g) but to do justly, and to love mercy, and to walk humbly with thy God?
(g) The Prophet in few words calls them to the observation of the second table of the ten commandments, to know if they will obey God correctly or not, saying that God has commanded them to do this.
John Gill
6:8 He hath showed me, O man, what is good,.... This is not the answer of the prophet to the body of the people, or to any and every one of the people of Israel; but of Balaam to Balak, a single man, that consulted with him, and put questions to him; particularly what he should do to please the Lord, and what righteousness he required of him, that would be acceptable to him; and though he was a king, he was but a man, and he would have him know it that he was no more, and as such addresses him; and especially when he is informing him of his duty to God; which lay not in such things as he had proposed, but in doing that which was good, and avoiding that which was evil, in a moral sense: and this the Lord had shown him by the light of nature; which is no other than the work of the law of God written in the hearts of the Heathens, by which they are directed to do the good commanded in the law, and to shun the evil forbidden by it; see Rom 2:14;
and what doth the Lord require of thee but to do justly; or "judgment" (e); to exercise public judgment and justice, as a king, among his subjects; to do private and personal justice between man and man; to hurt no man's person, property, and character; to give to everyone their due, and do as he would desire to be done by; which as it is agreeable to the law of God, so to the light of nature, and what is shown, required, and taught by it:
and to love mercy; not only to show mercy to miserable objects, to persons in distress; to relieve the poor and indigent; to clothe the naked, and feed the hungry; but to delight in such exercises; and which a king especially should do, whose throne is established by mercy, and who is able, and should be munificent; and some Heathen princes, by their liberality, have gained the name of benefactors, "Euergetes", as one of the Ptolemies did; see Lk 22:25; such advice Daniel gave to Nebuchadnezzar, a Heathen prince, as agreeable to the light of nature; see Dan 4:27;
and to walk humbly with thy God? his Creator and Benefactor, from whom he had his being, and all the blessings of life, and was dependent upon him; and therefore, as a creature, should behave with humility towards his Creator, acknowledging his distance from him, and the obligations he lay under to him; and even though a king, yet his God and Creator was above him, King of kings, and Lord of lords, to whom he owed his crown, sceptre, and kingdom, and was accountable to him for all his administrations: and this "walking humbly" is opposed to "walking in pride", which kings are apt to do; but God can humble them, and bring them low, as Heathen kings have been obliged to own; see Dan 2:21.
(e) "judicium", V. L. Munster; "jus", Junius & Tremellius, Piscator.
John Wesley
6:8 He - God hath already told you in his word, with what you ought to come before him. To do justly - To render to every one their due, superiors, equals, inferiors, to be equal to all, and oppress none, in body, goods or name; in all your dealings with men carry a chancery in your own beasts, and do according to equity. To love mercy - To be kind, merciful and compassionate to all, not using severity towards any. Walk humbly with thy God - Keep up a constant fellowship with God, by humble, holy faith.
Robert Jamieson, A. R. Fausset and David Brown
6:8 He--Jehovah.
hath showed thee--long ago, so that thou needest not ask the question as if thou hadst never heard (Mic 6:6; compare Deut 10:12; Deut 30:11-14).
what is good--"the good things to come" under Messiah, of which "the law had the shadow." The Mosaic sacrifices were but suggestive foreshadowings of His better sacrifice (Heb 9:23; Heb 10:1). To have this "good" first "showed," or revealed by the Spirit, is the only basis for the superstructure of the moral requirements which follow. Thus the way was prepared for the Gospel. The banishment of the Jews from Palestine is designed to preclude the possibility of their looking to the Mosaic rites for redemption, and shuts them up to Messiah.
justly . . . mercy--preferred by God to sacrifices. For the latter being positive ordinances, are only means designed with a view to the former, which being moral duties are the ends, and of everlasting obligation (1Kings 15:22; Hos 6:6; Hos 12:6; Amos 5:22, Amos 5:24). Two duties towards man are specified--justice, or strict equity; and mercy, or a kindly abatement of what we might justly demand, and a hearty desire to do good to others.
to walk humbly with thy God--passive and active obedience towards God. The three moral duties here are summed up by our Lord (Mt 23:23), "judgment, mercy, and faith" (in Lk 11:42, "the love of God). Compare Jas 1:27. To walk with God implies constant prayer and watchfulness, familiar yet "humble" converse with God (Gen 5:24; Gen 17:1).
6:96:9: Ձայն Տեառն ՚ի վերայ քաղաքի կոչեսցի, եւ ապրեցուսցէ զերկիւղածս անուան նորա։ Լո՛ւր ազգ, ո՛ հանդերձեսցէ զքաղաք[10595], [10595] Ոսկան. ՚Ի վերայ քաղաքի գոչեսցի։
9 Տիրոջ ձայնը քաղաքի վրայ կը հնչի եւ կը փրկի նրա անունից վախեցողներին: «Լսի՛ր, ժողովո՛ւրդ, ո՞վ կը լցնի քաղաքը, եթէ ոչ հուրը
9 Տէրոջը ձայնը քաղաքին կը կանչէ Ու իմաստունը քու անունդ պիտի տեսնէ.«Գաւազանին մտիկ ըրէ՛ք, որ զայն կը պատրաստէ»։
Ձայն Տեառն ի վերայ քաղաքի կոչեսցի, եւ [72]ապրեցուսցէ զերկիւղածս անուան նորա: Լուր, ազգ, ո՞ հանդերձեսցէ զքաղաք` եթէ ոչ հուր:

6:9: Ձայն Տեառն ՚ի վերայ քաղաքի կոչեսցի, եւ ապրեցուսցէ զերկիւղածս անուան նորա։ Լո՛ւր ազգ, ո՛ հանդերձեսցէ զքաղաք[10595],
[10595] Ոսկան. ՚Ի վերայ քաղաքի գոչեսցի։
9 Տիրոջ ձայնը քաղաքի վրայ կը հնչի եւ կը փրկի նրա անունից վախեցողներին: «Լսի՛ր, ժողովո՛ւրդ, ո՞վ կը լցնի քաղաքը, եթէ ոչ հուրը
9 Տէրոջը ձայնը քաղաքին կը կանչէ Ու իմաստունը քու անունդ պիտի տեսնէ.«Գաւազանին մտիկ ըրէ՛ք, որ զայն կը պատրաստէ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:96:9 Глас Господа взывает к городу, и мудрость благоговеет пред именем Твоим: слушайте жезл и Того, Кто поставил его.
6:9 φωνὴ φωνη voice; sound κυρίου κυριος lord; master τῇ ο the πόλει πολις city ἐπικληθήσεται επικαλεω invoke; nickname καὶ και and; even σώσει σωζω save φοβουμένους φοβεω afraid; fear τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him ἄκουε ακουω hear φυλή φυλη tribe καὶ και and; even τίς τις.1 who?; what? κοσμήσει κοσμεω adorn; trim πόλιν πολις city
6:9 קֹ֤ול qˈôl קֹול sound יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH לָ lā לְ to † הַ the עִ֣יר ʕˈîr עִיר town יִקְרָ֔א yiqrˈā קרא call וְ wᵊ וְ and תוּשִׁיָּ֖ה ṯûšiyyˌā תּוּשִׁיָּה effect יִרְאֶ֣ה yirʔˈeh ראה see שְׁמֶ֑ךָ šᵊmˈeḵā שֵׁם name שִׁמְע֥וּ šimʕˌû שׁמע hear מַטֶּ֖ה maṭṭˌeh מַטֶּה staff וּ û וְ and מִ֥י mˌî מִי who יְעָדָֽהּ׃ yᵊʕāḏˈāh יעד appoint
6:9. vox Domini ad civitatem clamat et salus erit timentibus nomen tuum audite tribus et quis adprobabit illudThe voice of the Lord crieth to the city, and salvation shall be to them that fear thy name: hear O ye tribes, and who shall approve it?
9. The voice of the LORD crieth unto the city, and wisdom will see thy name: hear ye the rod, and who hath appointed it.
6:9. The LORD’S voice crieth unto the city, and [the man of] wisdom shall see thy name: hear ye the rod, and who hath appointed it.
6:9. The voice of the Lord cries out to the city, “Listen, you tribes,” and who will confirm it? And salvation will be for those who fear your name.
The LORD' S voice crieth unto the city, and [the man of] wisdom shall see thy name: hear ye the rod, and who hath appointed it:

6:9 Глас Господа взывает к городу, и мудрость благоговеет пред именем Твоим: слушайте жезл и Того, Кто поставил его.
6:9
φωνὴ φωνη voice; sound
κυρίου κυριος lord; master
τῇ ο the
πόλει πολις city
ἐπικληθήσεται επικαλεω invoke; nickname
καὶ και and; even
σώσει σωζω save
φοβουμένους φοβεω afraid; fear
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
ἄκουε ακουω hear
φυλή φυλη tribe
καὶ και and; even
τίς τις.1 who?; what?
κοσμήσει κοσμεω adorn; trim
πόλιν πολις city
6:9
קֹ֤ול qˈôl קֹול sound
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
לָ לְ to
הַ the
עִ֣יר ʕˈîr עִיר town
יִקְרָ֔א yiqrˈā קרא call
וְ wᵊ וְ and
תוּשִׁיָּ֖ה ṯûšiyyˌā תּוּשִׁיָּה effect
יִרְאֶ֣ה yirʔˈeh ראה see
שְׁמֶ֑ךָ šᵊmˈeḵā שֵׁם name
שִׁמְע֥וּ šimʕˌû שׁמע hear
מַטֶּ֖ה maṭṭˌeh מַטֶּה staff
וּ û וְ and
מִ֥י mˌî מִי who
יְעָדָֽהּ׃ yᵊʕāḏˈāh יעד appoint
6:9. vox Domini ad civitatem clamat et salus erit timentibus nomen tuum audite tribus et quis adprobabit illud
The voice of the Lord crieth to the city, and salvation shall be to them that fear thy name: hear O ye tribes, and who shall approve it?
6:9. The LORD’S voice crieth unto the city, and [the man of] wisdom shall see thy name: hear ye the rod, and who hath appointed it.
6:9. The voice of the Lord cries out to the city, “Listen, you tribes,” and who will confirm it? And salvation will be for those who fear your name.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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
9-16. Пророк описывает противоречащее истинному богоугождению поведение народа и возвещает грядущие бедствия.

9. Ст. 9: труден для перевода и в различных текстах передается неодинаково. - Глас Господа взывает (слав. "призовется") к городу, т. е. к городу Иерусалиму, как думает большинство комментаторов, или к Самарии, как думают некоторые (блаж. Иероним, Юнгеров, Гоонакер). - Мудрость (thuschijjuh) благоговеет (ireh) пред именем Твоим (schemecha): перевод предположительный, смысл которого тот, что мудрые должны с благоговением слушать голос Божий. У LXX-ти в слав. рассматриваемое предложение читается: "спасет боящыяся имене Его". Гл. swzei спасает, явился у LXX-ти вследствие того, что евр. tewchijjah они, как и блаж. Иероним, ошибочно приняли за форму гл. jascha (спасать). Чтение foboumenouV (боящиеся) показывает, что LXX, как и Сир, Халд. и блаж. Иероним, вместо евр. raah видеть ("благоговейно смотреть") имели в тексте jareh бояться. Новейшие комментаторы также предпочитают последнее чтение и, соответственно этому, все рассматриваемое выражение передают: "мудрость есть - бояться имени Его" (Новак, Гоонакер - "имени Твоего"). - Слушайте жезл (matteh) и Того, Кто поставил его (umi jeadah): по смыслу рус. текста, пророк называет жезлом грядущее наказание (ср. Ис Х:5-15; Иез VII:10-11) и призывает послушать Господа пославшего наказание. Но слова подлинника могут быть переводимы и иначе. У LXX и в слав. тексте они передаются: "послушай, племя, и кто украсит град". Чтение LXX возникло потому, что eвp. matteh, имеющее значение "жезл" и "колено", они принимали в значении колена; jeadah (поставил) прочитали как jaadeh (от jadah украшать) и, перенеся из следующего стиха частицу od (еще), прочитали ее, как ir (город). Понимание matteh в значении "колена" принимается блаж. Иеронимом (audite tribus), а чтение LXX-та ir (город) также и новейшими комментаторами; отсюда все не вполне ясное выражение передается: "слушайте, колено и собрание города" (Новак, Гоонакер).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 The LORD's voice crieth unto the city, and the man of wisdom shall see thy name: hear ye the rod, and who hath appointed it. 10 Are there yet the treasures of wickedness in the house of the wicked, and the scant measure that is abominable? 11 Shall I count them pure with the wicked balances, and with the bag of deceitful weights? 12 For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth. 13 Therefore also will I make thee sick in smiting thee, in making thee desolate because of thy sins. 14 Thou shalt eat, but not be satisfied; and thy casting down shall be in the midst of thee; and thou shalt take hold, but shalt not deliver; and that which thou deliverest will I give up to the sword. 15 Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but thou shalt not anoint thee with oil; and sweet wine, but shalt not drink wine. 16 For the statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels; that I should make thee a desolation, and the inhabitants thereof a hissing: therefore ye shall bear the reproach of my people.
God, having shown them how necessary it was that they should do justly, here shows them how plain it was that they had done unjustly; and since they submitted not to his controversy, nor went the right way to have it taken up, here he proceeds in it. Observe,
I. How the action is entered against them, v. 9. God speaks to the city, to Jerusalem, to Samaria. His voice cries to it by his servants the prophets who were to cry aloud and not spare. Note, The voice of the prophets is the Lord's voice, and that cries to the city, cries to the country. Doth not wisdom cry? Prov. viii. 1. When the sin of a city cries to God his voice cries against the city; and, when the judgments of God are coming upon a city, his voice first cries unto it. He warns before he wounds, because he is not willing that any should perish. Now observe, 1. How the voice of God is discerned by some: The man of wisdom will see thy name. When the voice of God cries to us we may by it see his name, may discern and perceive that by which he makes himself known. Yet many see it not, are not aware of it, because they do not regard it. God speaks once, yea, twice, and they perceive it not (Job xxxiii. 14); but those that are men of wisdom will see it, and perceive it, and make a good use of it. Note, It is a point of true wisdom to discover the name of God in the voice of God, and to learn what he is from what he says. Wisdom shall see thy name, for the knowledge of the holy is understanding. 2. What this voice of God says to all: "Hear you the rod, and who hath appointed it. Hear the rod when it is coming; hear it at a distance, before you see it and feel it; and be awakened to go forth to meet the Lord in the way of his judgments. Hear the rod when it has come, and is actually upon you, and you are sensible of the smart of it; hear what it says to you, what convictions, what counsels, what cautions, it speaks to you." Note, Every rod has a voice, and it is the voice of God that is to be heard in the rod of God, and it is well for those that understand the language of it, which if we would do we must have an eye to him that appointed it. Note, Every rod is appointed, of what kind it shall be, where it shall light, and how long it shall lie. God in every affliction performs the thing that is appointed for us (Job xxiii. 14), and to him therefore we must have an eye, to him we must have an ear; we must hear what he says to us by the affliction. Hear it, and know it for thy good, Job v. 6. The work of ministers is to explain the providences of God and to quicken and direct men to learn the lessons that are taught by them.
II. What is the ground of the action, and what are the things that are laid to their charge.
1. They are charged with injustice, a sin against the second table. Are there yet to be found among them the marks and means of fraudulent dealing? What! after all the methods that God has taken to teach them to do justly, will they yet deal unjustly? It seems, they will, v. 10. And shall I count them pure? v. 11. No; this is a sin which will by no means consist with a profession of purity. Those that are dishonest in their dealings have not the spots of God's children, and shall never be reckoned pure, whatever shows of devotion they may make. Be not deceived, God is not mocked. When a man is suspected of theft, or fraud, the justice of peace will send a warrant to search his house. God here does, as it were, search the houses of those citizens, and there he finds, (1.) Treasures of wickedness, abundance of wealth, but it is ill-got, and not likely to prosper; for treasures of wickedness profit nothing. (2.) A scant measure, by which they sold to the poor, and so exacted upon them and cheated them. (3.) They had wicked balances and a bag of false weights, by which, under a pretence of weighing what they sold, and giving the buyer what was right, they did him the greatest wrong, v. 11. (4.) Those that had wealth and power in their hands abused it to oppression and extortion; The rich men thereof are full of violence; for those that have much would have more, and are in a capacity of making it more by the power which their abundance of wealth gives them. They are full of violence, that is, they have their houses full of that which is got by violence. (5.) Those that had not the advantage of doing wrong by their wealth yet found means of defrauding those they dealt with: The inhabitants thereof have spoken lies; if they are not able to use force and violence, they use fraud and deceit; the inhabitants have spoken lies, and their tongue is deceitful in their mouth; they do not stick at a deliberate lie, to make a good bargain. Some understand it of their speaking falsely concerning God, saying, The Lord seeth not; he hath forsaken the earth, Ezek. viii. 12.
2. They are charged with idolatry (v. 6): The statutes of Omri are kept, and all the work of the house of Ahab. Both these kings were wicked, and did evil in the sight of the Lord; but the wickedness which they established by a law, concerning which they made statutes, and which was the peculiar work of that house, was idolatry. Omri walked in the way of Jeroboam, and in his sin of provoking God to anger with their vanities, 1 Kings xvi. 26, 31. Ahab introduced the worship of Baal. These reigns were some ages before the time when this prophet lived, and yet the wickedness which they established by their laws and examples remained to this day; those statutes were still kept, and that work was still done; and the princes and people still walked in their counsels, took the same measures, and governed themselves and the people by the same politics. Observe, (1.) The same wickedness continued from one generation to another. Sin is a root of bitterness, soon planted, but not so soon plucked up again. The iniquity of former ages is often transmitted to, and entailed upon, the succeeding ones. Those that make corrupt laws, and bring in corrupt usages, are doing that which perhaps may prove the ruin of the child unborn. (2.) It was not the less evil in itself, provoking to God, and dangerous to the sinners, for its having been established and confirmed by the laws of princes, the examples of great men, and a long prescription. Though the worship of idols is enacted by the statutes of Omri, recommended by the practice of the house of Ahab, and pleads that it has been the usage of many generations, yet it is still displeasing to God and destructive to Israel; for no laws nor customs are of force against the divine command.
III. What is the judgment given upon this. Being found guilty of these crimes, the sentence is that that which God had given them warning of (v. 9) shall be brought upon them (v. 13): Therefore also will I make thee sick, in smiting thee. As they had smitten the poor with the rod of their oppressions, so would God in like manner smite them, so as to make them sick, sick of the gains they had unjustly gotten, so that though they had swallowed down riches they should vomit them up again, Job xx. 15. Their doom is,
1. That what they have they shall not have any comfortable enjoyment of; it shall do them no good. They grasped at more than enough, but, when they have it, it shall not be enough to make them easy and happy. What is got by fraud and oppression cannot be kept or enjoyed with any satisfaction. (1.) Their food shall not nourish them: Thou shalt eat, but not be satisfied, either because the food shall not digest, for want of God's blessing going along with it, or because the appetite shall by disease be made insatiable and still craving, the just punishment of those that were greedy of gain and enlarged their desires as hell. Men may be surfeited with the good things of this world and yet not satisfied, Eccl. v. 10; Isa. lv. 2. (2.) Their country shall not harbour and protect them: "Thy casting down shall be in the midst of thee, that is, thou shalt be broken and ruined by the intestine troubles, mischiefs at home enough to cast thee down, though thou shouldst not be invaded by a foreign force." God can cast a nation down by that which is in the midst of them, can consume them by a fire in their own bowels. (3.) They shall not be able to preserve what they have from a foreign force, nor to recover what they have lost: "Thou shalt take hold of what is about to be taken from thee, but thou shalt not hold it fast, shalt catch at it, but shalt not deliver it, shalt not retrieve it." It is meant of their wives and children, that were very dear to them, which they took hold of, as resolved not to part with them, but there is no remedy, they must go into captivity. Note, What we hold closest we commonly lose soonest, and that proves least safe which is most dear. (4.) What they save for a time shall be reserved for a future and sorer stroke: That which thou deliverest out of the hand of one enemy will I give up to the sword of another enemy; for God has many arrows in his quiver; if one miss the sinner, the next shall not. (5.) What they have laboured for they shall not enjoy (v. 15): "Thou shalt sow, but thou shalt not reap; it shall be blasted and withered, and there shall be nothing to reap, or an enemy shall come and reap it for himself, or thou shalt be carried into captivity, and leave it to be reaped by thou knowest not whom. Thou shalt tread the olives, but thou shalt not anoint thyself with oil, having no heart to make use of ornaments and refreshments when all is going to ruin. Thou shalt tread out the sweet wine, but shalt not drink wine, for many things may fall between the cup and the lip." Note, It is very grievous to be disappointed of our expectations, and not to have the pleasure of that which we have taken pains for; and this will be the just punishment of those that frustrate God's expectations from them, and answer not the cost he has been at upon them. See this threatened in the law, Lev. xxvi. 16; Deut. xxviii. 30, 38, &c.; and compare Isa. lxii. 8, 9.
2. That all they have shall at length be taken from them (v. 13): Thou shalt be made desolate because of thy sins; and v. 16, a desolation and a hissing. Sin makes a nation desolate; and when a people that have been famous and flourishing are made desolate it is the astonishment of some and the triumph of others; some lament it, and others hiss at it. Thus you shall bear the reproach of my people. Their being the people of God, in name and profession while they kept close to their duty and kept themselves in his love, was an honour to them, and all their neighbours thought it so; but now that they have corrupted and ruined themselves, now that their sins and God's judgments have made their land desolate, their having been once the people of God does but turn so much the more to their reproach; their enemies will say, These are the people of the Lord, Ezek. xxxvi. 20. Note, If professors of religion ruin themselves, their ruin will be the most reproachful of any; and they in a special manner will rise at the last day to everlasting shame and contempt.
Adam Clarke: Commentary on the Bible - 1831
6:9: The Lord's voice crieth unto the city - No man is found to hear; but the man of wisdom will hear, תושיה tushiyah; a word frequent in the writings of Solomon and Job, signifying wisdom, wealth, substance, reason, essence, happiness; any thing that is complete; or that which is substantial, in opposition to vanity, emptiness, mere show, unsubstantiality. When God speaks, the man of common sense, who has any knowledge of God or his own soul, will see thy name; but instead of יראה yireh, will see, the Septuagint, Syriac, Vulgate, and Arabic, with twelve of Kennicott's and De Rossi's MSS., have read יראי yirey, they that Fear. The Vulgate reads: -
Et salus erit timentibus nomen tuum.
"And thou shalt be salvation to them that fear thy name."
The Septuagint -
Και σωσει φαβουμενους το ονομα αυτου.
And he shall save those who fear his name. -
This the Arabic copies.
The Targum has, "And the teachers shall fear the name." That is, יהוה Yehovah.
The French Bible is very strange: -
Car ton nom volt comme il va de tout.
"For thy name sees how every thing goes."
The word תושיה tushiyah, mentioned above, which occasions all the difficulty, has been read with an ע ain by the Vulgate and Septuagint, as coming from the root ישע yasha, to be saved; and it is very likely that this was the original reading. The two last letters in the word, יה, might have been easily mistaken in the MS. for the letter ע where I may suppose the word stood thus, ת#1514;ושע, shall be saved; and as several MSS. read יראי yirey, they who fear, instead of יראה yireh, he shall see, the whole clause might have been just what it appears in the Vulgate and Septuagint. It is also necessary to remark that the word in dispute has various forms in some MSS., which is a strong presumption against its authenticity. See Kennicott and De Rossi.
Albert Barnes: Notes on the Bible - 1834
6:9: The voice of the Lord crieth unto the city - that is, Jerusalem, as the metropolis of their wealth and their sin, the head and heart of their offending. "Crieth," aloud, earnestly, intently, so that all might hear. So God says, "Doth not wisdom cry? and understanding pat forth her voice? She crieth at the gates, - unto you, O men, I cry, and my voice is to the sons of men" Pro 8:1, Pro 8:3-4; and Isaiah prophesied of John the Immerser, "the voice of one crying in the wilderness" Isa 40:3; Mat 3:3; and our Lord saith, "He that heareth you, heareth Me. And the man of wisdom shall see Thy Name" Luk 10:16. The voice of God is in the hearing of all, but the wise only seeth the Name of God. The word rendered "wisdom" means, "that which is," "See ye the word of the Lord.") They shall see His power and majesty and all which His Name expresses, as they are displayed severally in each work of His: He shall speak to them by all things wherein He is; and so seeing Him now in a glass darkly, they shall hereafter see all, His Glory, His Goodness, His Love, Himself, "face to face."
Hear ye the rod - that is, the scourge of the wrath of God. The name and the image recall the like propecies of Isaiah, so that Micah in one word epitomises the prophecies of Isaiah, or Isaiah expands the word of Micah. "The rod in thine hand is My indignation" Isa 10:5; "As if the rod lifted up Him, who is not wood" Isa 10:15; "He lifteth up his rod against thee" Isa 10:24; "Thou hast broken the rod (which is) on his shoulder" (Isa 9:3, Hebrew); "The Lord hath broken the rod of the wicked" Isa 14:5; "wheron the grounded (that is, fixed by the decree of God) staff shall pass" Isa 30:32.
And who hath appointed it - that is, beforehand, fixing the time and place, when and where it should come. So Jeremiah says, "How canst thou (sword of the Lord) be quiet, and the Lord hath given it a charge to Ashkelon and to the seashore? there hath He appointed it" Jer 47:7. He who has "appointed it," changeth not His decree, unless man changeth; nor is He lacking in power to fulfill it. He will surely bring it to pass. All which can be thought of, of fear, terror, motives to repentance, awe, hope, trust, is in that word "who." It is God; hopes and fears may be infinite.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: Lord's: Mic 3:12; Isa 24:10-12, Isa 27:10, Isa 32:13, Isa 32:14, Isa 40:6-8, Isa 66:6; Jer 19:11-13; Jer 26:6, Jer 26:18, Jer 37:8-10; Hos 13:16; Amo 2:5, Amo 3:8-15, Amo 6:1; Jon 3:4; Zep 3:2
and: Kg2 22:11-20; Psa 107:43; Pro 22:3; Isa 26:11; Hos 14:9
the man of wisdom shall see thy name: or, thy name shall see that which is wisdom, Exo 34:5-7; Psa 9:16, Psa 48:10, Psa 83:18; Isa 30:27
hear: Sa2 21:1; Job 5:6-8, Job 5:17, Job 10:2; Isa 9:13, Isa 10:5, Isa 10:6; Jer 14:18-22; Lam 3:39-42; Joe 2:11-18; Amo 4:6-12; Jon 3:5-10; Hag 1:5-7; Rev 3:19
Carl Friedrich Keil and Franz Delitzsch
6:9
But because Israel is altogether wanting in these virtues, the Lord must threaten and punish. Mic 6:9. "The voice of Jehovah, to the city it cries, and wisdom has thy name in its eye; hear ye the rod, and who appoints it!" With these words Micah introduces the threatening and reproachful words of the Lord. קוך יהוה is not to be taken by itself, as an exclamation, "Hark! voice of the Lord!" as in Is 13:4; Is 40:6, etc. (Umbreit), but must be connected with what follows, in accordance with the accents. Whilst the prophet tells the people in Is 40:8 what Jehovah requires, he introduces the following threat with "voice of Jehovah," etc., to give the greater emphasis to the reproof, by intimating that it is not his own voice, but Jehovah's, which is speaking now. "To the city," i.e., to the chief city of the kingdom, viz., Jerusalem. The sentence which follows, and which has been explained in very different ways, has the same object. תּוּשׁיּה, a word borrowed from the Chokmah-literature (Proverbs and Job), both here and Is 28:29, formed from ישׁ or the root ושׁי (ושׁה), in the sense of subsistentia, substantia, then mostly vera et realis sapientia (see Delitzsch on Job 26:3). יראה שׁמך is taken by many as a relative clause, "Blessed is he who sees Thy name," i.e., gives heed to Thy revelation, Thy government of the universe; but if this were the sense, the relative could not have been omitted, or the infinitive ראת must have been used. תּוּשׁיּה is rather to be taken as the object, and שׁמך as the subject: Thy name sees wisdom, i.e., has the true wisdom of life in sight (ראה as in Gen 20:10 and Ps 66:18). There is no necessity for the conjecture יראה for יראה (Ewald and Hitzig); and notwithstanding the fact that ירא is adopted in all the ancient versions, it is unsuitable, since the thought "wisdom is to fear Thy name" would be a very strange one in this connection, unless we could paraphrase the name into "word of the person speaking." For other explanations, see Caspari. Hear ye, i.e., observe, the rod, viz., the judgment threatened by the Lord, and appointed for His rebellious nation. The reference is to the imperial power of Assyria, which Isaiah also describes in Is 10:5, Is 10:24, as the matteh and shēbhet by which Israel is smitten. The suffix to יעדהּ refers to שׁבט, which is construed here as a feminine; יעד denotes the appointment of an instrument of punishment, as in Jer 47:7.
Geneva 1599
6:9 The LORD'S voice crieth unto the (h) city, and [the man of] wisdom shall see thy name: hear ye the rod, and who hath appointed it.
(h) Meaning, that when God speaks to any city or nation, the godly will acknowledge his majesty and not consider the mortal man that brings the threatening, but God that sends it.
John Gill
6:9 The Lord's voice crieth unto the city,.... The Lord having bid his prophet call to the mountains and hills to hear his voice, and the prophet having obeyed his will, and the Lord having by him addressed his people Israel, and expostulated with them about their ingratitude, observing to them many instances of his goodness; here informs them, that this voice of his, whether in his prophet, or in his judgments, was directed to the city, either Samaria or Jerusalem, or both, and even to all the cities of Israel and Judah, the singular being put for the plural; that is, to the inhabitants of them. Cities being populous, and where persons of the highest rank and figure, as well as of the best sense, dwell, and generally very wicked, though favoured with greater advantages; all which are reasons why the voice of the Lord, in his word and providences, particularly cries to them to repent of their sins, and reform from them, as might be expected from such persons; and so doing would set a good example to those who live in the country. Some render it, "the Lord's voice crieth to awake" (f); or to "stir up"; it calls upon men asleep to awake out of sleep; to arouse from their carnal security; to attend to their sins, their danger, and their duty; to repent of their sins, and so avoid the danger they were in through them, and perform their duty they had such a voice as this, see in Eph 5:14; this reading of the words is mentioned by Kimchi;
and the man of wisdom shall see thy name; not the mere natural man, or who is possessed only of natural wisdom, though he may have ever so great a share of it; for as he sees not the things of the Spirit of God, the things of the Gospel, so neither the name and perfections of God in his judgments on the earth; much less the man that is wise to do evil, full of wicked subtlety, and makes a jest of everything religious and serious; nor such as are wise in their own opinion, or have only a superficial share of wisdom; but such who have a share of solid and substantial wisdom, a man of "substance", as the word (g) sometimes signifies; see Prov 8:21; such who have true wisdom in the hidden part, that which comes from above, and is pure and peaceable, and makes men wise to salvation; such men see and discern the power and providence of God in all the judgments that are in the earth; his attributes and perfections; his severity on some, and goodness to others; his sparing grace and mercy, and his special lovingkindness, and even all his perfections, for he is known to such by the judgments he executeth; see Ps 9:16; and such, "fear" his "name" also, as some render the words (h); they not only fear the Lord and his goodness, but have an awful sense of his judgments, and tremble at them. Some read the words, "thy name sees that which is" (i); so the margin of our Bibles; that is, the Lord seeth that which is done in the city, though ever so secret and private, and therefore his voice cries to it;
hear ye the rod, and who hath appointed it; these are the words of the man of wisdom, as Kimchi observes; who, seeing the name and perfections of God in his judgments on the earth, upon others, and exhorts them to hear the voice rod, of the rod of correction and affliction, the rod of judgment and vengeance, as held in the hand of God, and shook over a city or nation; which has a voice in if to men, reproving them for their sins; commanding them to return from them; calling them to repentance and humiliation; teaching and instructing them in their duty; and giving cautions and warnings to others, lest the like should befall them; and this is the voice that is to be attended to: audit should be considered, that there is no affliction, calamity, or judgment, but is appointed by the Lord, the kind and nature, measure and duration, of it; what its end, issue, and use; and he that has appointed it is all wise and all knowing, unchangeable and invariable, all powerful, and able to put his purposes and decrees into execution; nor can they be frustrated. The Targum of the whole is,
"with the voice the prophets of the Lord Cry to the city; and teachers fear the name (of the Lord); hear, O king and rulers, and the rest of the people of the land.''
(f) "ad suscitandum", Vatablus; "ad expergefaciendum", Calvin; "ad excitandum", Drusius. So Joseph Kimchi. (g) "vir constans", Pagninus; "vir essentilae", Gualtherus apud Tarnovium. (h) "timebit nomen tuum", Pagninus, Montanus. So the Targum. (i) "Nam quod res est, videt nomen tuum", Junius & Tremellius, Piscator, Tarnovius.
John Wesley
6:9 Crieth - Either by his judgments, each of which is the Lord's voice, or by his prophets. The city - To every city in Israel and Judah, but principally to Jerusalem and Samaria. The man of wisdom - Every wise man. See thy name - Will perceive God in that cry. The rod - Hear ye the voice of God in the punishments God is now sending. Appointed it - Who hath chosen it out, and strikes with it.
Robert Jamieson, A. R. Fausset and David Brown
6:9 unto the city--Jerusalem.
the man of wisdom--As in Prov 13:6, Hebrew, "sin" is used for "a man of sin," and in Ps 109:4, "prayer" for "a man of prayer"; so here "wisdom" for "the man of wisdom."
shall see thy name--shall regard Thee, in Thy revelations of Thyself. Compare the end of Mic 2:7. God's "name" expresses the sum-total of His revealed attributes. Contrast with this Is 26:10, "will not behold the majesty of the Lord." Another reading is adopted by the Septuagint, Syriac, and Vulgate, "there is deliverance for those who fear Thy name." English Version is better suited to the connection; and the rarity of the Hebrew expression, as compared with the frequency of that in the other reading, makes it less likely to be an interpolation.
hear . . . the rod, &c.--Hear what punishment (compare Mic 6:13, &c.; Is 9:3; Is 10:5, Is 10:24) awaits you, and from whom. I am but a man, and so ye may disregard me; but remember my message is not mine, but God's. Hear the rod when it is come, and you feel its smart. Hear what counsels, what cautions it speaks.
appointed it-- (Jer 47:7).
6:106:10: եթէ ո՛չ հուր, եւ տուն անօրինի որ գանձէ զգանձս անօրէնս, եւ հպարտութեամբ անիրաւութեան[10596]։ [10596] Ոմանք. Եւ հպարտութեամբ անիրաւութիւն։
10 եւ անօրէն տունը, որ անօրէն գանձեր է գանձում հպարտութեամբ եւ անիրաւութեամբ:
10 Անօրէնին տանը մէջ տակաւին անօրէնութեան գանձեր կա՞նՈւ պակաս արդու՝ որ պիղծ է։
եւ տուն անօրինի որ գանձէ զգանձս անօրէնս, եւ հպարտութեամբ անիրաւութեան:

6:10: եթէ ո՛չ հուր, եւ տուն անօրինի որ գանձէ զգանձս անօրէնս, եւ հպարտութեամբ անիրաւութեան[10596]։
[10596] Ոմանք. Եւ հպարտութեամբ անիրաւութիւն։
10 եւ անօրէն տունը, որ անօրէն գանձեր է գանձում հպարտութեամբ եւ անիրաւութեամբ:
10 Անօրէնին տանը մէջ տակաւին անօրէնութեան գանձեր կա՞նՈւ պակաս արդու՝ որ պիղծ է։
zohrab-1805▾ eastern-1994▾ western am▾
6:106:10 Не находятся ли и теперь в доме нечестивого сокровища нечестия и уменьшенная мера, отвратительная?
6:10 μὴ μη not πῦρ πυρ fire καὶ και and; even οἶκος οικος home; household ἀνόμου ανομος lawless θησαυρίζων θησαυριζω treasure; store up θησαυροὺς θησαυρος treasure ἀνόμους ανομος lawless καὶ και and; even μετὰ μετα with; amid ὕβρεως υβρις insolence; insult ἀδικία αδικια injury; injustice
6:10 עֹ֗וד ʕˈôḏ עֹוד duration הַ ha הֲ [interrogative] אִשׁ֙ ʔˌiš אִשׁ existence בֵּ֣ית bˈêṯ בַּיִת house רָשָׁ֔ע rāšˈāʕ רָשָׁע guilty אֹצְרֹ֖ות ʔōṣᵊrˌôṯ אֹוצָר supply רֶ֑שַׁע rˈešaʕ רֶשַׁע guilt וְ wᵊ וְ and אֵיפַ֥ת ʔêfˌaṯ אֵיפָה ephah רָזֹ֖ון rāzˌôn רָזֹון emaciation זְעוּמָֽה׃ zᵊʕûmˈā זעם curse
6:10. adhuc ignis in domo impii thesauri iniquitatis et mensura minor irae plenaAs yet there is a fire in the house of the wicked, the treasures of iniquity, and a scant measure full of wrath.
10. Are there yet the treasures of wickedness in the house of the wicked, and the scant measure that is abominable?
6:10. Are there yet the treasures of wickedness in the house of the wicked, and the scant measure [that is] abominable?
6:10. Nevertheless, there is a fire in the house of the impious, the treasury of iniquity, and a small measure, filled with wrath.
Are there yet the treasures of wickedness in the house of the wicked, and the scant measure [that is] abominable:

6:10 Не находятся ли и теперь в доме нечестивого сокровища нечестия и уменьшенная мера, отвратительная?
6:10
μὴ μη not
πῦρ πυρ fire
καὶ και and; even
οἶκος οικος home; household
ἀνόμου ανομος lawless
θησαυρίζων θησαυριζω treasure; store up
θησαυροὺς θησαυρος treasure
ἀνόμους ανομος lawless
καὶ και and; even
μετὰ μετα with; amid
ὕβρεως υβρις insolence; insult
ἀδικία αδικια injury; injustice
6:10
עֹ֗וד ʕˈôḏ עֹוד duration
הַ ha הֲ [interrogative]
אִשׁ֙ ʔˌiš אִשׁ existence
בֵּ֣ית bˈêṯ בַּיִת house
רָשָׁ֔ע rāšˈāʕ רָשָׁע guilty
אֹצְרֹ֖ות ʔōṣᵊrˌôṯ אֹוצָר supply
רֶ֑שַׁע rˈešaʕ רֶשַׁע guilt
וְ wᵊ וְ and
אֵיפַ֥ת ʔêfˌaṯ אֵיפָה ephah
רָזֹ֖ון rāzˌôn רָזֹון emaciation
זְעוּמָֽה׃ zᵊʕûmˈā זעם curse
6:10. adhuc ignis in domo impii thesauri iniquitatis et mensura minor irae plena
As yet there is a fire in the house of the wicked, the treasures of iniquity, and a scant measure full of wrath.
6:10. Are there yet the treasures of wickedness in the house of the wicked, and the scant measure [that is] abominable?
6:10. Nevertheless, there is a fire in the house of the impious, the treasury of iniquity, and a small measure, filled with wrath.
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Adam Clarke: Commentary on the Bible - 1831
6:10: Are there yet the treasures of wickedness - Such as false balances and deceitful weights. See on Hos 12:7 (note). This shows that they were not Doing Justly. They did not give to each his due.
Albert Barnes: Notes on the Bible - 1834
6:10: Are there yet - Still after all the warnings and long-suffering of God, "the treasures of wickedness in the house of the wicked?" "Treasures of wickedness" are treasures gotten by wickedness; yet it means too that he wicked shall have no treasure, no fruit, but his wickedness. He treasureth up treasures, but of wickedness; as James saith, "Ye have heaped treasure together for the last days" Jam 5:3, that is, of the miseries that shall come upon them James 1. The words stand over against one another; "house of the wicked, treasures of wickedness;" as though the whole house of the wicked was but a "treasure-house of wickedness." Therein it began; therein and in its rewards it shall end. "Are there yet?" the prophet asks. There shall soon cease to be. The treasure shall be spoiled; the iniquity alone shall remain.
And the scant ephah - (Literally, "ephah of leanness" the English margin) which is abominable? Scant itself, and, by the just judgment of God, producing scantness, emaciated and emaciating (See Mic 6:14); as He says, "He gave them their desire, and sent leanness withal into their soul" Psa 106:15; and James, "it shall eat your flesh as it were fire" Jam 5:3. Even a pagan said, , "Gain gotten by wickedness is loss;" and that, as being "abominable" or "accursed" or, one might say, "bewrathed," lying under the wrath and curse of God. Rib.: "What they minish from the measure, that they add to the wrath of God and the vengeance which shall come upon them; what is lacking to the measure shall be supplied out of the wrath of God." The Ephah was a corn-measure Amo 8:5, containing about six bushels; the rich, in whose house it was, were the sellers; they were the necessaries of life then, which the rich retailers of corn were selling dishonestly, at the price of the lives of the poor . Our subtler ways of sin cheat ourselves, not God. In what ways do not competitive employers use the scant measure which is accursed? What else is all our competitive trade, our cheapness, our wealth, but scant measure to the poor, making their wages lean, full and overflowing with the wrath of God?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: Are: etc. or, Is there yet unto every man an house of the wicked, etc
the treasures: Jos 7:1; Kg2 5:23, Kg2 5:24; Pro 10:2, Pro 21:6; Jer 5:26, Jer 5:27; Amo 3:10; Hab 2:5-11; Zep 1:9; Zac 5:3, Zac 5:4; Jam 5:1-4
and: Lev 19:35, Lev 19:36; Deu 25:13-16; Pro 11:1, Pro 20:10, Pro 20:23; Eze 45:9-12; Hos 12:7, Hos 12:8; Amo 8:5, Amo 8:6
scant measure: Heb. measure of leanness
Carl Friedrich Keil and Franz Delitzsch
6:10
The threatening words commence in Mic 6:10; Mic 6:10-12 containing a condemnation of the prevailing sins. Mic 6:10. "Are there yet in the house of the unjust treasures of injustice, and the ephah of consumption, the cursed one? Mic 6:11. Can I be clean with the scale of injustice, and with a purse with stones of deceit? Mic 6:12. That their rich men are full of wickedness, and their inhabitants speak deceit, and their tongue is falseness in their mouth." The reproof is dressed up in the form of a question. In the question in Mic 6:10 the emphasis is laid upon the עוד, which stands for that very reason before the interrogative particle, as in Gen 19:12, the only other place in which this occurs. אשׁ, a softened form for ישׁ, as in 2Kings 14:19. Treasures of wickedness are treasures acquired through wickedness or acts of injustice. The meaning of the question is not, Are the unjust treasures not yet removed out of the house, not yet distributed again? but, as Mic 6:10 and Mic 6:11 require, Does the wicked man still bring such treasures into the house? does he still heap up such treasures in his house? The question is affirmative, and the form of a question is chosen to sharpen the conscience, as the unjust men to whom it is addressed cannot deny it. איפת רזון, ephah of consumption or hungriness, analogous to the German expression "a hungry purse," is too small an ephah (cf. Deut 25:14; Amos 8:5); the opposite of א שׁלמה (Deut 25:15) or א צדק (Lev 19:36), which the law prescribed. Hence Micah calls it זעוּמה = זעוּם יהוה in Prov 22:14, that which is smitten by the wrath of God (equivalent to cursed; cf. Num 23:7; Prov 24:24). Whoever has not a full ephah is, according to Deut 25:16, an abomination to the Lord. If these questions show the people that they do not answer to the demands made by the Lord in Mic 6:8, the questions in Mic 6:11 also teach that, with this state of things, they cannot hold themselves guiltless. The speaker inquires, from the standpoint of his own moral consciousness, whether he can be pure, i.e., guiltless, if he uses deceitful scales and weights, - a question to which every one must answer No. It is difficult, however, to decide who the questioner is. As Mic 6:9 announces words of God, and in Mic 6:10 God is speaking, and also in Mic 6:12, Mic 6:13, it appears as though Jehovah must be the questioner here. But אזכּה does not tally with this. Jerome therefore adopts the rendering numquid justificabo stateram impiam; but זכה in the kal has only the meaning to be pure, and even in the piel it is not used in the sense of niqqh, to acquit. This latter fact is sufficient to overthrow the proposal to alter the reading into piel. Moreover, "the context requires the thought that the rich men fancy they can be pure with deceitful weights, and a refutation of this delusive idea" (Caspari). Consequently the prophet only can raise this question, namely as the representative of the moral consciousness; and we must interpret this transition, which is so sudden and abrupt to our ears, by supplying the thought, "Let every one ask himself," Can I, etc. Instead of רשׁע we have the more definite mirmh in the parallel clause. Scales and a bag with stones belong together; 'ăbhanı̄m are the stone weights (cf. Lev 19:36; Deut 25:13) which were carried in a bag (Prov 16:11). In Mic 6:12 the condemnation of injustice is widened still further. Whereas in the first clause the rich men of the capital (the suffix pointing back to עיר in Mic 6:9), who are also to be thought of in Mic 6:10, are expressly mentioned, in the second clause the inhabitants generally are referred to. And whilst the rich are not only charged with injustice or fraud in trade, but with châmâs, violence of every kind, the inhabitants are charged with lying and deceit of the tongue. Leshōnâm (their tongue) is not placed at the head absolutely, in the sense of "As for their tongue, deceit is," etc. Such an emphasis as this is precluded by the fact that the preceding clause, "speaking lies," involves the use of the tongue. Leshōnâm is the simple subject: Their tongue is deceit or falsehood in their mouth; i.e., their tongue is so full of deceit, that it is, so to speak, resolved into it. Both clauses express the thought, that "the inhabitants of Jerusalem are a population of liars and cheats" (Hitzig). The connection in which the verse stands, or the true explanation of אשׁר, has been a matter of dispute. We must reject both the combination of Mic 6:12 and Mic 6:13 ("Because their rich men, etc., therefore I also," etc.), and also the assumption that Mic 6:12 contains the answer to the question in Mic 6:10, and that אשׁר precedes the direct question (Hitzig): the former, because Mic 6:12 obviously forms the conclusion to the reproof, and must be separated from what precedes it; the latter, because the question in Mic 6:11 stands between Mic 6:10 and Mic 6:12, which is closely connected with Mic 6:10, and Mic 6:12 also contains no answer to Mic 6:10, so far as the thought is concerned, even if the latter actually required an answer. We must rather take אשׁר as a relative, as Caspari does, and understand the verse as an exclamation, which the Lord utters in anger over the city: "She, whose rich men are full," etc. "Angry persons generally prefer to speak of those who have excited their wrath, instead of addressing their words to them."
John Gill
6:10 Are there yet the treasures of wickedness the house of the wicked?.... There are; they continue there. This is the voice of the Lord by the prophet, and the language of the rod of correction to be heard, exposing the sins of the people, for which the Lord had a controversy with them; particularly their mammon of unrighteousness, the vast wealth, riches, and treasures, collected together by very wicked and unlawful ways and means; and which, instead of restoring them to the persons they had defrauded of them, they retained them in their houses, notwithstanding the reproofs of the prophets, and the corrections of the Almighty. Some render it, "is there not fire?" &c. (k); that is, in the house of the wicked, because of the treasures of wickedness, that which consumes them; but Gussetius (l) interprets it of fornications and adulteries. Others render it, "is there yet a man?" &c. (m); an honourable man, as Aben Ezra, who continues in his iniquity, after the Lord's voice cries to the city; but Abendana interprets it of the prophet himself, continuing to reprove the wicked for their treasures of wickedness, and their other sins;
and the scant measure that is abominable? or "the ephah of leanness provoking to wrath" (n); that is, a deficient measure, less than it should be; the "ephah" was a dry measure, and it was made small, as in Amos 8:5; and held less than it should; and this brought leanness and poverty upon those to whom they sold by it, as well as ruin upon themselves in the issue; for such practices as they were abominable and detestable to God; they stirred up his wrath, and brought destruction on those that used them. The Targum is,
"false measures that bring a curse.''
(k) , Sept. "adhuc ignis", V. L. So Joseph Kimchi. (l) Ebr. Comment. p. 352. (m) "Adhuc num vir domo", Montanus; "adhuc suntne viro domus improbi", some in Drusius. So R. Sol. Urbin, fol. 37. 2. (n) "et ephah macilentiae indignatio a Deo proventura", Tarnovius; "detestatus Domino", Pagninus; "et ephah maciei abominatione digna", Burkius.
John Wesley
6:10 Yet - After so many express laws, and so many examples of punishment. Treasures - Gotten by injurious courses.
Robert Jamieson, A. R. Fausset and David Brown
6:10 Are there yet--notwithstanding all My warnings. Is there to be no end of acquiring treasures by wickedness? Jehovah is speaking (Mic 6:9).
scant measure . . . abominable-- (Prov 11:1; Amos 8:5).
6:116:11: Եւ իցէ՞ թէ արդարասցի կաշառովք անօրէնն, եւ պայուսակա՛ւ կշռոց նենգութեան.
11 Եւ կը լինի՞, որ անօրէնը կշեռքով արդարանայ կամ խարդախուած կշռի պայուսակով:
11 Միթէ անօրէնութեան կշիռներ Ու խարդախ քարերու քսակ ունեցողը մաքուր պիտի սեպե՞մ։
Եւ իցէ՞ թէ արդարասցի կշռովք անօրէնն, եւ պայուսակաւ կշռոց նենգութեան:

6:11: Եւ իցէ՞ թէ արդարասցի կաշառովք անօրէնն, եւ պայուսակա՛ւ կշռոց նենգութեան.
11 Եւ կը լինի՞, որ անօրէնը կշեռքով արդարանայ կամ խարդախուած կշռի պայուսակով:
11 Միթէ անօրէնութեան կշիռներ Ու խարդախ քարերու քսակ ունեցողը մաքուր պիտի սեպե՞մ։
zohrab-1805▾ eastern-1994▾ western am▾
6:116:11 Могу ли я быть чистым с весами неверными и с обманчивыми гирями в суме?
6:11 εἰ ει if; whether δικαιωθήσεται δικαιοω justify ἐν εν in ζυγῷ ζυγος yoke ἄνομος ανομος lawless καὶ και and; even ἐν εν in μαρσίππῳ μαρσιππος cunning; treachery
6:11 הַ ha הֲ [interrogative] אֶזְכֶּ֖ה ʔezkˌeh זכה be clean בְּ bᵊ בְּ in מֹ֣אזְנֵי mˈōzᵊnê מֹאזְנַיִם balances רֶ֑שַׁע rˈešaʕ רֶשַׁע guilt וּ û וְ and בְ vᵊ בְּ in כִ֖יס ḵˌîs כִּיס bag אַבְנֵ֥י ʔavnˌê אֶבֶן stone מִרְמָֽה׃ mirmˈā מִרְמָה deceit
6:11. numquid iustificabo stateram impiam et saccelli pondera dolosaShall I justify wicked balances, and the deceitful weights of the bag?
11. Shall I be pure with wicked balances, and with a bag of deceitful weights?
6:11. Shall I count [them] pure with the wicked balances, and with the bag of deceitful weights?
6:11. Shall I justify unfaithful balances, and the deceitful weighing of a small bag?
Shall I count [them] pure with the wicked balances, and with the bag of deceitful weights:

6:11 Могу ли я быть чистым с весами неверными и с обманчивыми гирями в суме?
6:11
εἰ ει if; whether
δικαιωθήσεται δικαιοω justify
ἐν εν in
ζυγῷ ζυγος yoke
ἄνομος ανομος lawless
καὶ και and; even
ἐν εν in
μαρσίππῳ μαρσιππος cunning; treachery
6:11
הַ ha הֲ [interrogative]
אֶזְכֶּ֖ה ʔezkˌeh זכה be clean
בְּ bᵊ בְּ in
מֹ֣אזְנֵי mˈōzᵊnê מֹאזְנַיִם balances
רֶ֑שַׁע rˈešaʕ רֶשַׁע guilt
וּ û וְ and
בְ vᵊ בְּ in
כִ֖יס ḵˌîs כִּיס bag
אַבְנֵ֥י ʔavnˌê אֶבֶן stone
מִרְמָֽה׃ mirmˈā מִרְמָה deceit
6:11. numquid iustificabo stateram impiam et saccelli pondera dolosa
Shall I justify wicked balances, and the deceitful weights of the bag?
11. Shall I be pure with wicked balances, and with a bag of deceitful weights?
6:11. Shall I count [them] pure with the wicked balances, and with the bag of deceitful weights?
6:11. Shall I justify unfaithful balances, and the deceitful weighing of a small bag?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. В ст. 10-11: причины приближающихся бедствий - нечестие, в частности - скопление сокровищ неправдою, обман посредством неправильной меры (ефы) и весов. Ст. 10: представляет некоторые трудности для перевода и передается у LXX-ти, в Вульг. и у новых комментаторов отлично от русского текста. Евр. haisch, принятое в нашем тексте за haesch (ha вопросит, частица и each - "есть"), (ср. 2: Цар IV:19) и переданное словами не находятся ли, у LXX, в Сир и Вульг. понимаются в значении esch - огонь; beth (в доме), LXX приняли за именит. пад. ("дан"); существ. ozroth (от azar собирать), имения, сокровища, перевели двукратно qhraurizwn qhsaurouV; слова veephah (мера, ефа) rason (тощая, уменьшенная) seumah (прогневляющая, отвратительная), прочитав, может быть, вместо veephalveeth (с meta), передали пояснительно meta ubreoV adikiaV, со укоризною неправды. Отсюда в слав. т. читается: "еда огнь и дом беззаконнаго собирая имения беззаконная и со укоризною неправды", т. е. "не огонь ли, имеющий все истребить, заключает в себе дом беззаконного, собирающего неправедные богатства". Новейшие комментаторы неясное haisch исправляют в haeschschah (от naschah - сдвигать с места, в гиф. отталкивать, оставлять без взыскания) и передают: "оставлю ли я без взыскания дом нечестивого" и пр. (Марти, Гоонакер). Ст. 11-й дополняет мысль ст. 10-го. - Могу ли я быть чистым (haeskeh от sachah): речь идет в ст. 9-16: от лица Божия; поэтому ст. 11: нужно передать - "могу ли Я очиститъ его" (haasakkehu), как и в Вульг. num guid justificabo, неужели оправдаю. У LXX djghjc передан в 3-м лице; отсюда в слав.: "еда оправдится в мериле (en zugf - в весах) беззаконник и во вретищи (рус. "в суме") меры (рус. "гири") неправыя".
Albert Barnes: Notes on the Bible - 1834
6:11: Shall I count them pure? - Rather, (as the English margin) "Shall I be pure?" The prophet takes for the time their person and bids them judge themselves in him. If it would defile me, how are ye, with all your other sins, not defiled? All these things were expressly forbidden in the law. "Ye shall do no unrighteousness in judgment, in mete-yard, in weight or in measure. Just balances, just weights, a just ephah and a just him, shall ye have" Lev 19:35-36; and, "Thou shalt not have in thy bag divers weights, a great and a small. Thou shalt not have in thine house divers measures, a great and a small. For all that do such things, and all that do unrighteousness are an abomination unto the Lord thy God" (Deu 25:13, Deu 25:15-16, add Pro 11:1; Pro 16:11; Pro 20:10). Yet are not these things common even now?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:11: count them pure: or, be pure
the wicked: Hos 12:7
the bag: Pro 16:11
John Gill
6:11 Shall I count them pure with the wicked balances,.... These are the words either of the prophet, or rather of God, signifying that he could not, and would not, allow, countenance, and approve of persons that used false scales or balances; or justify and reckon them just, as they would be thought to be, but condemn them, and pronounce them very wicked men, and deserving of punishment here and hereafter:
and with the bag of deceitful weights? or "stones" (o); which were used in weighing goods, and which were deceitful, when a heavier was used in buying, and a lighter in selling. So the Targum,
"and with the bag, in which are weights greater and lesser;''
condemned in Deut 25:13.
(o) "lapidum doli", Piscator; "lapidum fraudis", Montanus.
John Wesley
6:11 Count them pure - Approve, or acquit then as if they were righteous.
Robert Jamieson, A. R. Fausset and David Brown
6:11 Shall I count them pure--literally, "Shall I be pure with?" &c. With the pure God shows Himself pure; but with the froward God shows Himself froward (Ps 18:26). Men often are changeable in their judgments. But God, in the case of the impure who use "wicked balances," cannot be pure, that is, cannot deal with them as He would with the pure. VATABLUS and HENDERSON make the "I" to be "any one"; "Can I (that is, one) be innocent with wicked balances?" But as "I," in Mic 6:13, refers to Jehovah, it must refer to Him also here.
the bag--in which weights used to be carried, as well as money (Deut 25:13; Prov 16:11).
6:126:12: ուստի զտունս իւրեանց լցին ամպարշտութեամբք. եւ բնակիչք նորա խօսեցան անիրաւութիւն. եւ լեզուք նոցա մեծաբանեցին ՚ի բերանս իւրեանց։
12 Դրա համար էլ իրենց տունը լցրին ամբարշտութեամբ, նրա բնակիչները անիրաւ բաներ խօսեցին, եւ նրանց լեզուները գոռոզաբանեցին իրենց բերաններում:
12 Քանզի անոր հարուստները զրկանքով լեցուն են Եւ անոր բնակիչները սուտ կը խօսին Ու իրենց բերնին մէջ նենգաւոր լեզու ունին։
ուստի զտունս իւրեանց լցին ամպարշտութեամբ``. եւ բնակիչք նորա խօսեցան անիրաւութիւն, եւ լեզուք նոցա մեծաբանեցին ի բերանս իւրեանց:

6:12: ուստի զտունս իւրեանց լցին ամպարշտութեամբք. եւ բնակիչք նորա խօսեցան անիրաւութիւն. եւ լեզուք նոցա մեծաբանեցին ՚ի բերանս իւրեանց։
12 Դրա համար էլ իրենց տունը լցրին ամբարշտութեամբ, նրա բնակիչները անիրաւ բաներ խօսեցին, եւ նրանց լեզուները գոռոզաբանեցին իրենց բերաններում:
12 Քանզի անոր հարուստները զրկանքով լեցուն են Եւ անոր բնակիչները սուտ կը խօսին Ու իրենց բերնին մէջ նենգաւոր լեզու ունին։
zohrab-1805▾ eastern-1994▾ western am▾
6:126:12 Так как богачи его исполнены неправды, и жители его говорят ложь, и язык их есть обман в устах их,
6:12 ἐξ εκ from; out of ὧν ος who; what τὸν ο the πλοῦτον πλουτος wealth; richness αὐτῶν αυτος he; him ἀσεβείας ασεβεια irreverence ἔπλησαν πληθω fill; fulfill καὶ και and; even οἱ ο the κατοικοῦντες κατοικεω settle αὐτὴν αυτος he; him ἐλάλουν λαλεω talk; speak ψευδῆ ψευδης false καὶ και and; even ἡ ο the γλῶσσα γλωσσα tongue αὐτῶν αυτος he; him ὑψώθη υψοω elevate; lift up ἐν εν in τῷ ο the στόματι στομα mouth; edge αὐτῶν αυτος he; him
6:12 אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] עֲשִׁירֶ֨יהָ֙ ʕᵃšîrˈeʸhā עָשִׁיר rich מָלְא֣וּ mālᵊʔˈû מלא be full חָמָ֔ס ḥāmˈās חָמָס violence וְ wᵊ וְ and יֹשְׁבֶ֖יהָ yōšᵊvˌeʸhā ישׁב sit דִּבְּרוּ־ dibbᵊrû- דבר speak שָׁ֑קֶר šˈāqer שֶׁקֶר lie וּ û וְ and לְשֹׁונָ֖ם lᵊšônˌām לָשֹׁון tongue רְמִיָּ֥ה rᵊmiyyˌā רְמִיָּה deceit בְּ bᵊ בְּ in פִיהֶֽם׃ fîhˈem פֶּה mouth
6:12. in quibus divites eius repleti sunt iniquitate et habitantes in ea loquebantur mendacium et lingua eorum fraudulenta in ore eorumBy which her rich men were filled with iniquity, and the inhabitants thereof have spoken lies, and their tongue was deceitful in their mouth.
12. For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth.
6:12. For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue [is] deceitful in their mouth.
6:12. By this, her wealthy have been filled with iniquity, and her inhabitants have spoken lies, and their tongue was deceitful in their mouth.
For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue [is] deceitful in their mouth:

6:12 Так как богачи его исполнены неправды, и жители его говорят ложь, и язык их есть обман в устах их,
6:12
ἐξ εκ from; out of
ὧν ος who; what
τὸν ο the
πλοῦτον πλουτος wealth; richness
αὐτῶν αυτος he; him
ἀσεβείας ασεβεια irreverence
ἔπλησαν πληθω fill; fulfill
καὶ και and; even
οἱ ο the
κατοικοῦντες κατοικεω settle
αὐτὴν αυτος he; him
ἐλάλουν λαλεω talk; speak
ψευδῆ ψευδης false
καὶ και and; even
ο the
γλῶσσα γλωσσα tongue
αὐτῶν αυτος he; him
ὑψώθη υψοω elevate; lift up
ἐν εν in
τῷ ο the
στόματι στομα mouth; edge
αὐτῶν αυτος he; him
6:12
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
עֲשִׁירֶ֨יהָ֙ ʕᵃšîrˈeʸhā עָשִׁיר rich
מָלְא֣וּ mālᵊʔˈû מלא be full
חָמָ֔ס ḥāmˈās חָמָס violence
וְ wᵊ וְ and
יֹשְׁבֶ֖יהָ yōšᵊvˌeʸhā ישׁב sit
דִּבְּרוּ־ dibbᵊrû- דבר speak
שָׁ֑קֶר šˈāqer שֶׁקֶר lie
וּ û וְ and
לְשֹׁונָ֖ם lᵊšônˌām לָשֹׁון tongue
רְמִיָּ֥ה rᵊmiyyˌā רְמִיָּה deceit
בְּ bᵊ בְּ in
פִיהֶֽם׃ fîhˈem פֶּה mouth
6:12. in quibus divites eius repleti sunt iniquitate et habitantes in ea loquebantur mendacium et lingua eorum fraudulenta in ore eorum
By which her rich men were filled with iniquity, and the inhabitants thereof have spoken lies, and their tongue was deceitful in their mouth.
6:12. For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue [is] deceitful in their mouth.
6:12. By this, her wealthy have been filled with iniquity, and her inhabitants have spoken lies, and their tongue was deceitful in their mouth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13. Пророк в прямой форме выражает то, что в ст. 10-11: выражено в форме вопросительной. Речь идет о жителях города, с которым суд у Господа Иерусалима или Самарии. Вместо слов так как богачи его исполнены неправды в слав. согласно с LХХ-ю читается: "от них же (ex wn) богатство свое нечестия наполниша"; LXX связали ст. 12-й с предыдущим: "от них же" - от неправильных мер и весов. - Язык их есть обман (remijjah) в устах их: в слав. "язык их вознесеся во устех их", так как LXX существ. remijjah приняли за форму гл. rum поднимать. - Я неисцельно (hakkothecha) поражу тебя (hechelethi): в слав. "и аз начну поражати тя"; LIX вместо второго глагола (chalal поражати), синонимического с первым (nachah - поражать), читали hachilothi от chalol начинать, каковое чтение принимают и новейшие комментаторы. Форму haschmem (неопред. от schamem - быть немым, опустошенным) LXX перевели изъявит. покл. afaniw, слав. "погублю".
Adam Clarke: Commentary on the Bible - 1831
6:12: For the rich men thereof are full of violence - This shows that they did not love mercy.
The inhabitants thereof have spoken lies - This shows that they did not humble themselves to walk with God.
Albert Barnes: Notes on the Bible - 1834
6:12: For the rich men thereof - that is, "of the city, Mic 6:9 are full of violence." It bad been little, had thieves and robbers lived by violence, but now, (as Isaiah at the same time upbraids them,) "her princes were become companions of thieves" Isa 1:23. Not the poor out of distress, but the rich, out of wantonness and exceeding covetousness and love of luxury, not only did wrong but were filled, not so much with riches, as with violence. Violence is the very meat and drink wherewith they are filled, yea, and wherewith they shall be filled, when it is returned upon their heads.
And the inhabitants thereof have spoken lies - Fraud is itself lying, and lying is its inseparable companion. Jerome: "Lying followeth the gathering together of riches, and the hard custom to lay up riches hath a deceitful tongue." The sin, he saith, is spread throughout all her inhabitants; that is, all of them, as their custom, have spoken lies, and, even when they speak not, the lie is ready; "their tongue is deceitful (literally, deceit) in their mouth." It is deceit, nothing but deceit, and that, deceit which should "overthrow" and ruin others. One intent on gain has the lie ever ready to be uttered, even when he speaks not. It lurks concealed, until it is needed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:12: the rich: Mic 2:1, Mic 2:2, Mic 3:1-3, Mic 3:9-11, Mic 7:2-6; Isa 1:23, Isa 5:7; Jer 5:5, Jer 5:6, Jer 5:26-29, Jer 6:6, Jer 6:7; Eze 22:6-13, Eze 22:25-29; Hos 4:1, Hos 4:2; Amo 5:11, Amo 5:12, Amo 6:1-3; Zep 3:3
spoken: Isa 59:3-15; Jer 9:2-6, Jer 9:8; Hos 7:1, Hos 7:13; Rom 3:13
Geneva 1599
6:12 For the rich men thereof (i) are full of violence, and the inhabitants thereof have spoken lies, and their tongue [is] deceitful in their mouth.
(i) That is, of Jerusalem.
John Gill
6:12 For the rich men thereof are full of violence,.... That is, the rich men of the city, to whom the voice of the Lord cried, Mic 6:9. Jerusalem or Samaria, or any or all the cities of Israel and Judah; the rich men of these cities, who had enough of the world, and were under no temptation to do an ill thing, to get money; and yet their hands and their houses, and their treasuries, as the Targum, were full of goods gotten by violent measures, by the oppression of the poor and needy:
and the inhabitants thereof have spoken lies; the rest of the inhabitants, who were not so rich as others, and who had it not in the power of their hands to oppress as others had; yet used deceitful and fraudulent methods to cheat their neighbours in buying and selling; and, to do this, did not stick to tell downright deliberate lies:
and their tongue is deceitful in their mouth; say one thing, and mean another; deceive their neighbours with their tongues in trade and commerce; averting things for truth they know to be false.
John Wesley
6:12 Thereof - Of Jerusalem and Samaria.
Robert Jamieson, A. R. Fausset and David Brown
6:12 For--rather, "Inasmuch as"; the conclusion "therefore," &c. following in Mic 6:13.
thereof--of Jerusalem.
6:136:13: Եւ ես հարի զքեզ ապականութեամբ վասն մեղաց քոց։
13 Ես քեզ ապականութեամբ հարուածեցի քո մեղքերի համար:
13 Ուստի ես ալ քեզ զարնելով պիտի հիւանդացնեմ Եւ քու մեղքերուդ համար քեզ պիտի ամայացնեմ։
Եւ ես [73]հարի զքեզ ապականութեամբ`` վասն մեղաց քոց:

6:13: Եւ ես հարի զքեզ ապականութեամբ վասն մեղաց քոց։
13 Ես քեզ ապականութեամբ հարուածեցի քո մեղքերի համար:
13 Ուստի ես ալ քեզ զարնելով պիտի հիւանդացնեմ Եւ քու մեղքերուդ համար քեզ պիտի ամայացնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
6:136:13 то и Я неисцельно поражу тебя опустошением за грехи твои.
6:13 καὶ και and; even ἐγὼ εγω I ἄρξομαι αρχω rule; begin τοῦ ο the πατάξαι πατασσω pat; impact σε σε.1 you ἀφανιῶ αφανιζω obscure; hide σε σε.1 you ἐπὶ επι in; on ταῖς ο the ἁμαρτίαις αμαρτια sin; fault σου σου of you; your
6:13 וְ wᵊ וְ and גַם־ ḡam- גַּם even אֲנִ֖י ʔᵃnˌî אֲנִי i הֶחֱלֵ֣יתִי heḥᵉlˈêṯî חלה become weak הַכֹּותֶ֑ךָ hakkôṯˈeḵā נכה strike הַשְׁמֵ֖ם hašmˌēm שׁמם be desolate עַל־ ʕal- עַל upon חַטֹּאתֶֽךָ׃ ḥaṭṭōṯˈeḵā חַטָּאת sin
6:13. et ego ergo coepi percutere te perditione super peccatis tuisAnd I therefore began to strike thee with desolation for thy sins.
13. Therefore I also have smitten thee with a grievous wound; I have made thee desolate because of thy sins.
6:13. Therefore also will I make [thee] sick in smiting thee, in making [thee] desolate because of thy sins.
6:13. And I, therefore, began to strike you with perdition because of your sins.
Therefore also will I make [thee] sick in smiting thee, in making [thee] desolate because of thy sins:

6:13 то и Я неисцельно поражу тебя опустошением за грехи твои.
6:13
καὶ και and; even
ἐγὼ εγω I
ἄρξομαι αρχω rule; begin
τοῦ ο the
πατάξαι πατασσω pat; impact
σε σε.1 you
ἀφανιῶ αφανιζω obscure; hide
σε σε.1 you
ἐπὶ επι in; on
ταῖς ο the
ἁμαρτίαις αμαρτια sin; fault
σου σου of you; your
6:13
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
אֲנִ֖י ʔᵃnˌî אֲנִי i
הֶחֱלֵ֣יתִי heḥᵉlˈêṯî חלה become weak
הַכֹּותֶ֑ךָ hakkôṯˈeḵā נכה strike
הַשְׁמֵ֖ם hašmˌēm שׁמם be desolate
עַל־ ʕal- עַל upon
חַטֹּאתֶֽךָ׃ ḥaṭṭōṯˈeḵā חַטָּאת sin
6:13. et ego ergo coepi percutere te perditione super peccatis tuis
And I therefore began to strike thee with desolation for thy sins.
6:13. Therefore also will I make [thee] sick in smiting thee, in making [thee] desolate because of thy sins.
6:13. And I, therefore, began to strike you with perdition because of your sins.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:13: Will I make thee sick in smiting thee - Perhaps better, "I also am weary with smiting thee, in making thee desolate for thy sins." They were corrected, but to no purpose; they had stroke upon stroke, but were not amended.
Albert Barnes: Notes on the Bible - 1834
6:13: Therefore also will I - (Literally, And I too,) that is, this dost thou, and thus will I too do. Pococke: "As thou madest sick the heart of the poor oppressed, so will I, by My grievous and severe punishments, make thee sick," or make thy wound incurable, as in Nahum, "thy wound is grievous," (Nah 3:19 literally, made sick. In making thee desolate because of thy sins. The heaping up riches shall itself be the cause of thy being waste, deserted, desolate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:13: I make: Lev 26:16; Deu 28:21, Deu 28:22; Job 33:19-22; Psa 107:17, Psa 107:18; Isa 1:5, Isa 1:6; Jer 14:18; Act 12:23
in: Lam 1:13, Lam 3:11; Hos 5:9, Hos 13:16
Carl Friedrich Keil and Franz Delitzsch
6:13
The threat of punishment follows in Mic 6:13-16. Mic 6:13. "So also now do I smite thee incurably, laying waste because of thy sins. Mic 6:14. Thou wilt eat, and not be satisfied; and thine emptiness remains in thee; and thou wilt remove, and not save; and what thou savest I will give to the sword. Mic 6:15. Thou wilt sow, and not reap; thou wilt tread olives, and not anoint thyself with oil; new wine, and not drink wine." With וגם־אני the threatened punishment is represented as the consequence of, or retribution for, the sins of the people. החליתי הך: literally, I have made the smiting thee sick, i.e., smitten thee with incurable sickness (for hechelaah, see at Nahum 3:19 and Jer 30:12; and for the fact itself, Is 1:5-6). The perfect expresses the certainty of the future. The suffix refers to the people, not of the capital only, but, as we may see from Mic 6:16, of the whole of the kingdom of Judah. Hashmēm (an uncontracted form; see Ges. 67, Anm. 10), devastando, is attached to the preceding verb in an adverbial sense, as a practical exemplification, like the שׁבע in Lev 26:18, Lev 26:24, Lev 26:28, which Micah had in his eye at the time. For the individualizing of the punishment, which follows, rests upon Lev 26:25-26, and Deut 28:39-40. The land is threatened with devastation by the foe, from which the people flee into fortresses, the besieging of which occasions starvation. For the fulfilment of this, see Jer 52:6 (cf. 4Kings 6:25). ישׁח, ἁπ.λεγ., hollowness, or emptiness of stomach. ותסּג, thou mayest remove, i.e., carry off thy goods and family, yet wilt thou not save; but even if thou shouldst save anything, it will fall into the hands of the enemy, and be destroyed by his sword (vid., Jer 50:37). The enemy will also partly consume and partly destroy the corn and field-fruit, as well as the stores of oil and wine (vid., Amos 5:11). ולא תסוּך שׁמן is taken verbatim from Deut 28:40.
John Gill
6:13 Therefore also will I make thee sick in smiting thee,.... With the rod to be heard, Mic 6:9; by sending among them some of his sore judgments, as famine, pestilence, the sword of the enemy, internal wars, and the like; which should cause their kingdom, and state, and families, to decline and waste away, as a sickly and diseased body. So the Targum,
"and I brought upon thee illness and a stroke.''
The Septuagint, Vulgate Latin, Syriac, and Arabic versions, render it, "and I began to smite thee"; as by Hazael, king of Syria, and Tiglathpileser, king of Assyria, who had carried part of them captive;
in making thee desolate because of thy sins; went on, not only to make them sick, and bring them into a declining state, but into utter desolation; as by Shalmaneser, king of Assyria, who carried Israel captive; and by Nebuchadnezzar, king of Babylon, who led Judah captive, because of their sins of idolatry, injustice, and oppression, with others that abounded among them.
John Wesley
6:13 Sick - God will e're long so smite, that the strokes shall reach the heart, and make Israel heartsick of his wounds.
Robert Jamieson, A. R. Fausset and David Brown
6:13 make thee sick in smiting-- (Lev 26:16, to which perhaps the allusion here is, as in Mic 6:14; Ps 107:17-18; Jer 13:13).
6:146:14: Դու կերիցես եւ մի՛ յագեսջիր. եւ մերժեցի՛ զքեզ. եւ ըմբռնեսցիս՝ եւ մի՛ ապրեսցիս. եւ որ միանգամ ապրեսցին ՚ի սո՛ւր մատնեսցին[10597]։ [10597] Ոսկան. Կերիցես, եւ մի՛ յագեսցիս... որ միանգամ։
14 Դու կ’ուտես եւ չես յագենայ. ես մերժեցի քեզ. կը բռնուես եւ չես փրկուի, եւ նրանք, որ երբեմն փրկուեցին, սրի կը մատնուեն:
14 Դուն պիտի ուտես ու պիտի չկշտանաս Եւ քու անօթութիւնդ փորիդ մէջ պիտի ըլլայ։Պիտի յափշտակես, բայց պիտի չկարենաս ազատել Ու ազատածդ սուրի պիտի մատնեմ։
Դու կերիցես եւ մի՛ յագեսջիր. եւ [74]մերժեցի զքեզ, եւ ըմբռնեսցիս եւ մի՛ ապրեսցիս. եւ որ միանգամ ապրեսցին` ի սուր մատնեսցին:

6:14: Դու կերիցես եւ մի՛ յագեսջիր. եւ մերժեցի՛ զքեզ. եւ ըմբռնեսցիս՝ եւ մի՛ ապրեսցիս. եւ որ միանգամ ապրեսցին ՚ի սո՛ւր մատնեսցին[10597]։
[10597] Ոսկան. Կերիցես, եւ մի՛ յագեսցիս... որ միանգամ։
14 Դու կ’ուտես եւ չես յագենայ. ես մերժեցի քեզ. կը բռնուես եւ չես փրկուի, եւ նրանք, որ երբեմն փրկուեցին, սրի կը մատնուեն:
14 Դուն պիտի ուտես ու պիտի չկշտանաս Եւ քու անօթութիւնդ փորիդ մէջ պիտի ըլլայ։Պիտի յափշտակես, բայց պիտի չկարենաս ազատել Ու ազատածդ սուրի պիտի մատնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
6:146:14 Ты будешь есть, и не будешь сыт; пустота будет внутри тебя; будешь хранить, но не убережешь, а что сбережешь, то предам мечу.
6:14 σὺ συ you φάγεσαι φαγω swallow; eat καὶ και and; even οὐ ου not μὴ μη not ἐμπλησθῇς εμπιπλημι fill in; fill up καὶ και and; even σκοτάσει σκοταζω in σοὶ σοι you καὶ και and; even ἐκνεύσει εκνευω vanish καὶ και and; even οὐ ου not μὴ μη not διασωθῇς διασωζω thoroughly save; bring safely through καὶ και and; even ὅσοι οσος as much as; as many as ἐὰν εαν and if; unless διασωθῶσιν διασωζω thoroughly save; bring safely through εἰς εις into; for ῥομφαίαν ρομφαια broadsword παραδοθήσονται παραδιδωμι betray; give over
6:14 אַתָּ֤ה ʔattˈā אַתָּה you תֹאכַל֙ ṯōḵˌal אכל eat וְ wᵊ וְ and לֹ֣א lˈō לֹא not תִשְׂבָּ֔ע ṯiśbˈāʕ שׂבע be sated וְ wᵊ וְ and יֶשְׁחֲךָ֖ yešḥᵃḵˌā יֶשַׁח [uncertain] בְּ bᵊ בְּ in קִרְבֶּ֑ךָ qirbˈeḵā קֶרֶב interior וְ wᵊ וְ and תַסֵּג֙ ṯassˌēḡ סוג turn וְ wᵊ וְ and לֹ֣א lˈō לֹא not תַפְלִ֔יט ṯaflˈîṭ פלט escape וַ wa וְ and אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] תְּפַלֵּ֖ט tᵊfallˌēṭ פלט escape לַ la לְ to † הַ the חֶ֥רֶב ḥˌerev חֶרֶב dagger אֶתֵּֽן׃ ʔettˈēn נתן give
6:14. tu comedes et non saturaberis et humiliatio tua in medio tui et adprehendes et non salvabis et quos salvaveris in gladium daboThou shalt eat, but shalt not be filled: and thy humiliation shall be in the midst of thee: and thou shalt take hold, but shalt not save: and those whom thou shalt save, I will give up to the sword.
14. Thou shalt eat, but not be satisfied; and thy humiliation shall be in the midst of thee: and thou shalt remove, but shalt not carry away safe; and that which thou carriest away will I give up to the sword.
6:14. Thou shalt eat, but not be satisfied; and thy casting down [shall be] in the midst of thee; and thou shalt take hold, but shalt not deliver; and [that] which thou deliverest will I give up to the sword.
6:14. You will consume and not be satisfied, and your humiliation will be in your midst. And you will take hold, and not save, and those whom you will save, I will deliver to the sword.
Thou shalt eat, but not be satisfied; and thy casting down [shall be] in the midst of thee; and thou shalt take hold, but shalt not deliver; and [that] which thou deliverest will I give up to the sword:

6:14 Ты будешь есть, и не будешь сыт; пустота будет внутри тебя; будешь хранить, но не убережешь, а что сбережешь, то предам мечу.
6:14
σὺ συ you
φάγεσαι φαγω swallow; eat
καὶ και and; even
οὐ ου not
μὴ μη not
ἐμπλησθῇς εμπιπλημι fill in; fill up
καὶ και and; even
σκοτάσει σκοταζω in
σοὶ σοι you
καὶ και and; even
ἐκνεύσει εκνευω vanish
καὶ και and; even
οὐ ου not
μὴ μη not
διασωθῇς διασωζω thoroughly save; bring safely through
καὶ και and; even
ὅσοι οσος as much as; as many as
ἐὰν εαν and if; unless
διασωθῶσιν διασωζω thoroughly save; bring safely through
εἰς εις into; for
ῥομφαίαν ρομφαια broadsword
παραδοθήσονται παραδιδωμι betray; give over
6:14
אַתָּ֤ה ʔattˈā אַתָּה you
תֹאכַל֙ ṯōḵˌal אכל eat
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תִשְׂבָּ֔ע ṯiśbˈāʕ שׂבע be sated
וְ wᵊ וְ and
יֶשְׁחֲךָ֖ yešḥᵃḵˌā יֶשַׁח [uncertain]
בְּ bᵊ בְּ in
קִרְבֶּ֑ךָ qirbˈeḵā קֶרֶב interior
וְ wᵊ וְ and
תַסֵּג֙ ṯassˌēḡ סוג turn
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תַפְלִ֔יט ṯaflˈîṭ פלט escape
וַ wa וְ and
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
תְּפַלֵּ֖ט tᵊfallˌēṭ פלט escape
לַ la לְ to
הַ the
חֶ֥רֶב ḥˌerev חֶרֶב dagger
אֶתֵּֽן׃ ʔettˈēn נתן give
6:14. tu comedes et non saturaberis et humiliatio tua in medio tui et adprehendes et non salvabis et quos salvaveris in gladium dabo
Thou shalt eat, but shalt not be filled: and thy humiliation shall be in the midst of thee: and thou shalt take hold, but shalt not save: and those whom thou shalt save, I will give up to the sword.
6:14. Thou shalt eat, but not be satisfied; and thy casting down [shall be] in the midst of thee; and thou shalt take hold, but shalt not deliver; and [that] which thou deliverest will I give up to the sword.
6:14. You will consume and not be satisfied, and your humiliation will be in your midst. And you will take hold, and not save, and those whom you will save, I will deliver to the sword.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15. Пророк разъясняет, в чем будет состоять наказание народа. Причиной бедствий, по смыслу ст. 14-15, будет служит нашествие неприятелей. Пророк, таким обр., повторяет угрозы, высказанные уже Моисеем (Лев XXVI:26; Втор XXVIII:33, 39, 40). Текст греч. и слав. имеют в ст. 14-15: отступления от подлинника. Вместо слов пустота (jeschacha) будет внутри тебя в слав. "и померкнет в тебе, и совратишися"; LXX, вероятно, вместо jeschacha читали сходное jecheschach (от chaschach меркнуть), а гл. vethaseg (рус. будешь хранить, от nasag укрывать, удалять); перевели словом еkнеэуей или, как во многих рукописях, ekneuseiV уклониться, совратиться. В конце ст. 15-го в слав. т. читается предложение: "и погибнут законы людий моих"; это предложение не имеет для себя соответствия в подлинном тексте, полагают, что оно возникло из ошибочного чтения начала ст. 16-го veischthammer chukkoth amri, сохранил обычаи Амврия.
Adam Clarke: Commentary on the Bible - 1831
6:14: Thou shalt eat, but not be satisfied - All thy possessions are cursed, because of thy sins; and thou hast no real good in all thy enjoyments.
And thy casting down - For וישחך veyeshchacha, "thy casting down," Newcome, by transposing the ח and ש, reads ויחשך veyechshach, "and it shall be dark;" and this is probably the true reading. The Arabic and Septuagint have read the same. "There shall be calamity in the midst of thee." It shall have its seat and throne among you.
Albert Barnes: Notes on the Bible - 1834
6:14: Thou shalt eat, but not be satisfied - The correspondence of the punishment with the sin shall shew that it is not by chance, but from the just judgment of God. The curse of God shall go with what they eat, and it shall not nourish them. The word, thou, is thrice repeated . As God had just said, I too, so here, Thou. Thou, the same who hast plundered others, shalt thyself eat, and not be satisfied; "thou shalt sow, and not reap; thou shalt tread the olive, and thou shalt not anoint thee with oil." "Upon extreme but ill-gotten abundance, there followeth extreme want. And whose," adds one, , "seeth not this in our ways and our times is absolutely blind. For in no period have we ever read that there was so much gold and silver, or so much discomfort and indigence, so that those most true words of Christ Jesus seem to have been especially spoken of us, "Take heed, for a man's life consisteth not in the abundance of the things which he possesseth" Luk 12:15. And is not this true of us now?
Thy casting down shall be in the midst of thee - Where thou hast laid up thy treasures, or rather thy wickedness, there thou shalt sink down, or give way, from inward decay, in the very center of thy wealth and thy sin. They had said, "Is not the Lord in the midst of us? None evil can come upon us" Mic 3:11. Micah tells them of a different indweller. God had departed from them, and left them to their inherent nothingness. God had been their stay; without God, human strength collapses. Scarcely any destruction is altogether hopeless save that which cometh from within. Most storms pass over, tear off boughs and leaves, but the stem remains. inward decay or excision alone are humanly irrecoverable. The political death of the people was, in God's hands, to be the instrument of their regeneration.
Morally too, and at all times, inward emptiness is the fruit of unrighteous fullness. It is disease, not strength; as even pagan proverbs said; "the love of money is a dropsy; to drink increaseth the thirst," and "amid mighty wealth, poor;" and Holy Scripture, "The rich He sendeth empty away" (Luk 1:53, compare Sa1 2:5). "And truly they must be empty. For what can fill the soul, save God?" Rib.: "This is true too of such as, like the Bishop of Sardis, 'have a name that they live and are dead' Rev 3:1," Dionysius, "such as do some things good, feed on the word of God, but attain to no fruit of righteousness;" "who corrupt natural and seeming good by inward decay; who appear righteous before men, are active and zealous for good ends, but spoil all by some secret sin or wrong end, as vain-glory or praise of men, whereby they lose the praise of God. Their casting down shall be in the midst of them. The meaning of the whole is the same, whether the word be rendered casting down, that is, downfall (literally, sinking down) or emptiness, especially of the stomach, perhaps from the feeling of "sinking."
Thou shalt take hold - To rescue or remove to a safe place from the enemy, those whom he would take from thee, "but shalt not" wholly deliver; "and that which thou deliverest for a time, will I give up to the sword," that is, the children for whose sake they pleaded that they got together this wealth; as, now too, the idols, for whose sake men toil wrongly all their life, are often suddenly taken away. Their goods too may be said to be given to the sword, that is, to the enemy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:14: eat: Lev 26:26; Isa 65:13; Eze 4:16, Eze 4:17; Hos 4:10; Hag 1:6, Hag 2:16
and thou: Deu 32:22-25; Isa 3:6-8, Isa 24:17-20; Jer 48:44; Eze 5:12; Amo 2:14-16; Amo 9:1-4
Geneva 1599
6:14 Thou shalt eat, but not be satisfied; and (k) thy casting down [shall be] in the midst of thee; and thou (l) shalt take hold, but shalt not deliver; and [that] which thou deliverest will I give up to the sword.
(k) You will be consumed with inward grief and evils.
(l) Meaning that the city would go about to save her men, as they that lay hold of that which they would preserve.
John Gill
6:14 Thou shalt eat, but not be satisfied,.... Either not having enough to eat, for the refreshing and satisfying of nature; or else a blessing being withheld from food, though eaten, and so not nourishing; or a voracious and insatiable appetite being given as a curse; the first sense seems best:
and thy casting down shall be in the midst of thee; meaning they should be humbled and brought down, either by civil discords and wars among themselves, or through the enemy being suffered to come into the midst of their country, and make havoc there; which would be as a sickness and disease in their bowels. So the Targum,
"thou shalt have an illness in thy bowels.''
The Syriac version is,
"a dysentery shall be in thine intestines;''
a secret judgment wasting and destroying them;
and thou shall take hold, but shall not deliver; and that which thou deliverest will I give up to the sword; the sense is, that they should take hold of their wives and children, and endeavour to save them from the sword of the enemy, and being carried captive: or should "remove" them (p), as the word is sometimes used, in order to secure them from them; or should "overtake" (q); the enemy, carrying them captive; but should not be able by either of these methods to save them from being destroyed, or carried away by them; and even such as they should preserve or rescue for a while, yet these should be given up to the sword of the enemy, the same or another. Aben Ezra and Kimchi interpret this of their women conceiving, and not bringing forth; and, if they should, yet what they brought forth should be slain by the sword (r). But the Targum and Jarchi incline to the former sense.
(p) "et amovebis", Junius & Tremellius, Piscator, Tarnovius; "summovebis", Drusius, so Ben Melech; "et removebis", Burkius. (q) "Assequeris", Syr. (r) R. Sol. Urbin. Ohel Moed, fol. 35. 2.
John Wesley
6:14 In the midst of thee - Thou shalt be cast down at home by thy own hands. Thou shalt take hold - This may refer either to persons or things, on which we lay hold in order to save them. Shalt not deliver - Where thou lodgest thy children, and layest up thy wealth, thither the enemy shall pursue thee; or if thou fly into other countries, it shall not be a safe refuge to thee. Which thou deliverest - For a little while.
Robert Jamieson, A. R. Fausset and David Brown
6:14 eat . . . not be satisfied--fulfiling the threat, Lev 26:26.
thy casting down shall be in the midst of thee--Thou shalt be cast down, not merely on My borders, but in the midst of thee, thy metropolis and temple being overthrown [TIRINUS]. Even though there should be no enemy, yet thou shalt be consumed with intestine evils [CALVIN]. MAURER translates as from an Arabic root, "there shall be emptiness in thy belly." Similarly GROTIUS, "there shall be a sinking of thy belly (once filled with food), through hunger." This suits the parallelism to the first clause. But English Version maintains the parallelism sufficiently. The casting down in the midst of the land, including the failure of food, through the invasion thus answering to, "Thou shalt eat, and not be satisfied."
thou shalt take hold, but . . . not deliver--Thou shalt take hold (with thine arms), in order to save [CALVIN] thy wives, children and goods. MAURER, from a different root, translates, "thou shalt remove them," in order to save them from the foe. But thou shalt fail in the attempt to deliver them (Jer 50:37).
that which thou deliverest--If haply thou dost rescue aught, it will be for a time: I will give it up to the foe's sword.
6:156:15: Դու սերմանեսցես՝ եւ ո՛չ հնձեսցես. դու կթեսցես ձէթ՝ եւ մի՛ օծցիս իւղով. եւ գինի՝ եւ մի՛ արբցես գինի[10598]։ [10598] Ոմանք. Եւ մի՛ հնձեսցես... իւղով. եւ մի՛ արբցես գինի։
15 Դու կը սերմանես, բայց չես հնձի, դու ձէթ կը քամես, բայց չես օծուի իւղով, խաղող կը ճմռես, բայց գինի չես խմի:
15 Դուն պիտի սերմանես, բայց պիտի չհնձես. Դուն ձիթապտուղ պիտի կոխես, բայց իւղով պիտի չօծուիս. Քաղցու պիտի պատրաստես, բայց գինի պիտի չխմես։
Դու սերմանեսցես, եւ մի՛ հնձեսցես, դու կթեսցես ձէթ, եւ մի՛ օծցիս իւղով, եւ գինի` եւ մի՛ արբցես գինի:

6:15: Դու սերմանեսցես՝ եւ ո՛չ հնձեսցես. դու կթեսցես ձէթ՝ եւ մի՛ օծցիս իւղով. եւ գինի՝ եւ մի՛ արբցես գինի[10598]։
[10598] Ոմանք. Եւ մի՛ հնձեսցես... իւղով. եւ մի՛ արբցես գինի։
15 Դու կը սերմանես, բայց չես հնձի, դու ձէթ կը քամես, բայց չես օծուի իւղով, խաղող կը ճմռես, բայց գինի չես խմի:
15 Դուն պիտի սերմանես, բայց պիտի չհնձես. Դուն ձիթապտուղ պիտի կոխես, բայց իւղով պիտի չօծուիս. Քաղցու պիտի պատրաստես, բայց գինի պիտի չխմես։
zohrab-1805▾ eastern-1994▾ western am▾
6:156:15 Будешь сеять, а жать не будешь; будешь давить оливки, и не будешь умащаться елеем; выжмешь виноградный сок, а вина пить не будешь.
6:15 σὺ συ you σπερεῖς σπειρω sow καὶ και and; even οὐ ου not μὴ μη not ἀμήσῃς αμαω mow σὺ συ you πιέσεις πιεζω squeeze ἐλαίαν ελαια olive tree; olive καὶ και and; even οὐ ου not μὴ μη not ἀλείψῃ αλειφω rub ἔλαιον ελαιον oil καὶ και and; even οἶνον οινος wine καὶ και and; even οὐ ου not μὴ μη not πίητε πινω drink καὶ και and; even ἀφανισθήσεται αφανιζω obscure; hide νόμιμα νομιμος populace; population μου μου of me; mine
6:15 אַתָּ֥ה ʔattˌā אַתָּה you תִזְרַ֖ע ṯizrˌaʕ זרע sow וְ wᵊ וְ and לֹ֣א lˈō לֹא not תִקְצֹ֑ור ṯiqṣˈôr קצר harvest אַתָּ֤ה ʔattˈā אַתָּה you תִדְרֹֽךְ־ ṯiḏrˈōḵ- דרך tread זַ֨יִת֙ zˈayiṯ זַיִת olive וְ wᵊ וְ and לֹא־ lō- לֹא not תָס֣וּךְ ṯāsˈûḵ סוך anoint שֶׁ֔מֶן šˈemen שֶׁמֶן oil וְ wᵊ וְ and תִירֹ֖ושׁ ṯîrˌôš תִּירֹושׁ wine וְ wᵊ וְ and לֹ֥א lˌō לֹא not תִשְׁתֶּה־ ṯišteh- שׁתה drink יָּֽיִן׃ yyˈāyin יַיִן wine
6:15. tu seminabis et non metes tu calcabis olivam et non ungueris oleo et mustum et non bibes vinumThou shalt sow, but shalt not reap: thou shalt tread the olives, but shalt not be anointed with oil: and the new wine, but shalt not drink the wine.
15. Thou shalt sow, but shalt not reap: thou shalt tread the olives, but shalt not anoint thee with oil; and the vintage, but shalt not drink the wine.
6:15. Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but thou shalt not anoint thee with oil; and sweet wine, but shalt not drink wine.
6:15. You will sow, and not reap. You will tread the olives, and not be anointed with oil, and crush the grapes, and not drink the wine.
Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but thou shalt not anoint thee with oil; and sweet wine, but shalt not drink wine:

6:15 Будешь сеять, а жать не будешь; будешь давить оливки, и не будешь умащаться елеем; выжмешь виноградный сок, а вина пить не будешь.
6:15
σὺ συ you
σπερεῖς σπειρω sow
καὶ και and; even
οὐ ου not
μὴ μη not
ἀμήσῃς αμαω mow
σὺ συ you
πιέσεις πιεζω squeeze
ἐλαίαν ελαια olive tree; olive
καὶ και and; even
οὐ ου not
μὴ μη not
ἀλείψῃ αλειφω rub
ἔλαιον ελαιον oil
καὶ και and; even
οἶνον οινος wine
καὶ και and; even
οὐ ου not
μὴ μη not
πίητε πινω drink
καὶ και and; even
ἀφανισθήσεται αφανιζω obscure; hide
νόμιμα νομιμος populace; population
μου μου of me; mine
6:15
אַתָּ֥ה ʔattˌā אַתָּה you
תִזְרַ֖ע ṯizrˌaʕ זרע sow
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
תִקְצֹ֑ור ṯiqṣˈôr קצר harvest
אַתָּ֤ה ʔattˈā אַתָּה you
תִדְרֹֽךְ־ ṯiḏrˈōḵ- דרך tread
זַ֨יִת֙ zˈayiṯ זַיִת olive
וְ wᵊ וְ and
לֹא־ lō- לֹא not
תָס֣וּךְ ṯāsˈûḵ סוך anoint
שֶׁ֔מֶן šˈemen שֶׁמֶן oil
וְ wᵊ וְ and
תִירֹ֖ושׁ ṯîrˌôš תִּירֹושׁ wine
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
תִשְׁתֶּה־ ṯišteh- שׁתה drink
יָּֽיִן׃ yyˈāyin יַיִן wine
6:15. tu seminabis et non metes tu calcabis olivam et non ungueris oleo et mustum et non bibes vinum
Thou shalt sow, but shalt not reap: thou shalt tread the olives, but shalt not be anointed with oil: and the new wine, but shalt not drink the wine.
15. Thou shalt sow, but shalt not reap: thou shalt tread the olives, but shalt not anoint thee with oil; and the vintage, but shalt not drink the wine.
6:15. Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but thou shalt not anoint thee with oil; and sweet wine, but shalt not drink wine.
6:15. You will sow, and not reap. You will tread the olives, and not be anointed with oil, and crush the grapes, and not drink the wine.
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Adam Clarke: Commentary on the Bible - 1831
6:15: Thou shalt sow, but thou shalt not reap - Thou shalt labor to amass property, but thou shalt not have God's blessing; and whatever thou collectest, thy enemies shall carry away. And at last carry thyself into captivity.
Albert Barnes: Notes on the Bible - 1834
6:15: Thou shalt sow, but thou shalt not reap - Micah renews the threatenings of the law Lev 26:16; Deu 28:30, Deu 28:38-41, which they had been habitually breaking. Those prophecies had been fulfilled before, throughout their history; they have been fulfilled lately in Israel for the like oppression of the poor Amo 5:11. Their frequent fulfillment spoke as much of a law of God's righteousness, punishing sin, as the yearly supply in the ordinary course of nature spoke of His loving Providence. It is the bitterest punishment to the covetous to have the things which they coveted, taken away before their eyes; it was a token of God's Hand, that He took them away, when just within their grasp. The prophet brings it before their eyes, that they might feel beforehand the bitterness of forgetting them. Montanus: "They should lose, not only what they gained unjustly, but the produce of their labor, care, industry, as, in agriculture, it is said that there is mostly much labor, little fraud, much benefit."
Harvest is a proverb for joy; "they joy before Thee according to the joy in, harvest" Isa 9:3; "wine maketh glad the heart of man, and oil is to make him a cheerful countenance" Psa 104:15. But the harvest shall be turned into sorrow, the oil and wine shall be taken away, when all the labor had been employed (Compare Isa 16:9-10; Jer 5:17; Jer 48:37). Yet, since all these operations in nature are adapted to be, and are used as, symbols of things spiritual, then the words which describe them are adapted to be spiritual proverbs. Spiritually, , "he soweth and reapeth not, who soweth to the flesh, and of the flesh reapeth corruption" Gal 6:8, things corruptible, and inward decay and condemnation. He treadeth the olive, who, by shameful deeds contrary to the law, "grieveth the Holy Spirit of God" Eph 4:30, and therefore obtaineth not gladness of spirit; "he maketh wine, yet drinketh not wine, who teacheth others, not himself." They too take hold but do not deliver, who for awhile believe and in time of temptation fall away, who repent for a while and then fall back into old sins, or in other ways bring no fruit to perfection; taking up the Cross for awhile and then wearying; using religious practices, as, more frequent prayer or fasting, and then tiring; cultivating some graces and then despairing because they see not the fruits. These tread the olive, but are not anointed with the oil of the Holy Spirit of grace, who (Rib.), "end by doing for the sake of man, what they had thought to do out of the love for God, and abandon, for some fear of man, the good which they had begun."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:15: Lev 26:20; Deu 28:38-40; Isa 62:8, Isa 62:9, Isa 65:21, Isa 65:22; Jer 12:13; Joe 1:10-12; Amo 5:11; Zep 1:13; Hag 1:6
John Gill
6:15 Thou shall sow, but thou shalt not reap,.... Either that which is sown shall not spring up, but rot in the earth; or if it does spring up, and come to maturity, yet, before that, they should be removed into captivity, or slain by the sword, and their enemies should reap the increase of their land, their wheat and their grain:
thou shall tread the olives; in the olive press, to get out the oil:
but thou shalt not anoint with oil; as at feasts for refreshment, and at baths for health, this becoming another's property; or, it being a time of distress and mourning, would not be used, it being chiefly at festivals, and occasions of joy, that oil was used:
and sweet wine; that is, shalt tread the grapes in the winepress, to get out the sweet or new wine:
but shalt not drink wine; for, before it is fit to drink, the enemy would have it in his possession; see Lev 26:16; these are the punishments or corrections of the rod they are threatened with for their sins.
John Wesley
6:15 Thou shalt not reap - An enemy shall reap it. Sweet wine - Thou shalt tread the grapes which afford sweet wine.
Robert Jamieson, A. R. Fausset and David Brown
6:15 sow . . . not reap--fulfilling the threat (Lev 26:16; Deut 28:38-40; Amos 5:11).
6:166:16: Եւ ապականեսցին անօրէնք ժողովրդեան իմոյ, եւ ամենայն գործք տանն Աքաաբու. եւ գնացէք ըստ խորհրդոց նորա. զի մատնեցից զձեզ յապականութիւն, եւ զբնակիչս քո ՚ի շչիւն, եւ զնախատինս ժողովրդոց ընկալջիք։
16 Կ’ապականուեն իմ ժողովրդի անօրէնները եւ Աքաաբի տան բոլոր գործերը, դուք էլ շարժուեցէ՛ք ըստ նրա խորհուրդների, որովհետեւ ձեզ ապականութեան պիտի մատնեմ, քո բնակիչներին պիտի դարձնեմ սուլոցի արժանի, եւ դուք ժողովուրդների նախատինքը պիտի ստանաք»:
16 Քանզի Ամրիին հրամանները կը պահուին Եւ Աքաաբին տանը բոլոր գործերը Եւ դուք անոնց խորհուրդներովը կը քալէք, Որպէս զի քեզ ամայացնեմ Եւ քու բնակիչներդ՝ սուլելու ենթակայ. Ուստի իմ ժողովուրդիս նախատինքը պիտի կրէք»։
[75]Եւ ապականեսցին անօրէնք ժողովրդեան իմոյ``, եւ ամենայն գործք տանն Աքաաբու. եւ գնացէք ըստ խորհրդոց նոցա. զի մատնեցից զձեզ յապականութիւն, եւ զբնակիչս քո ի շչիւն, եւ զնախատինս [76]ժողովրդոց ընկալջիք:

6:16: Եւ ապականեսցին անօրէնք ժողովրդեան իմոյ, եւ ամենայն գործք տանն Աքաաբու. եւ գնացէք ըստ խորհրդոց նորա. զի մատնեցից զձեզ յապականութիւն, եւ զբնակիչս քո ՚ի շչիւն, եւ զնախատինս ժողովրդոց ընկալջիք։
16 Կ’ապականուեն իմ ժողովրդի անօրէնները եւ Աքաաբի տան բոլոր գործերը, դուք էլ շարժուեցէ՛ք ըստ նրա խորհուրդների, որովհետեւ ձեզ ապականութեան պիտի մատնեմ, քո բնակիչներին պիտի դարձնեմ սուլոցի արժանի, եւ դուք ժողովուրդների նախատինքը պիտի ստանաք»:
16 Քանզի Ամրիին հրամանները կը պահուին Եւ Աքաաբին տանը բոլոր գործերը Եւ դուք անոնց խորհուրդներովը կը քալէք, Որպէս զի քեզ ամայացնեմ Եւ քու բնակիչներդ՝ սուլելու ենթակայ. Ուստի իմ ժողովուրդիս նախատինքը պիտի կրէք»։
zohrab-1805▾ eastern-1994▾ western am▾
6:166:16 Сохранились у вас обычаи Амврия и все дела дома Ахавова, и вы поступаете по советам их; и предам Я тебя опустошению и жителей твоих посмеянию, и вы понесете поругание народа Моего.
6:16 καὶ και and; even ἐφύλαξας φυλασσω guard; keep τὰ ο the δικαιώματα δικαιωμα justification Ζαμβρι ζαμβρι and; even πάντα πας all; every τὰ ο the ἔργα εργον work οἴκου οικος home; household Αχααβ αχααβ and; even ἐπορεύθητε πορευομαι travel; go ἐν εν in ταῖς ο the βουλαῖς βουλη intent αὐτῶν αυτος he; him ὅπως οπως that way; how παραδῶ παραδιδωμι betray; give over σε σε.1 you εἰς εις into; for ἀφανισμὸν αφανισμος obscurity καὶ και and; even τοὺς ο the κατοικοῦντας κατοικεω settle αὐτὴν αυτος he; him εἰς εις into; for συρισμόν συρισμος and; even ὀνείδη ονειδος disgrace λαῶν λαος populace; population λήμψεσθε λαμβανω take; get
6:16 וְ wᵊ וְ and יִשְׁתַּמֵּ֞ר yištammˈēr שׁמר keep חֻקֹּ֣ות ḥuqqˈôṯ חֻקָּה regulation עָמְרִ֗י ʕomrˈî עָמְרִי Omri וְ wᵊ וְ and כֹל֙ ḵˌōl כֹּל whole מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed בֵית־ vêṯ- בַּיִת house אַחְאָ֔ב ʔaḥʔˈāv אַחְאָב Ahab וַ wa וְ and תֵּלְכ֖וּ ttēlᵊḵˌû הלך walk בְּ bᵊ בְּ in מֹֽעֲצֹותָ֑ם mˈōʕᵃṣôṯˈām מֹועֵצָה counsel לְמַעַן֩ lᵊmaʕˌan לְמַעַן because of תִּתִּ֨י tittˌî נתן give אֹתְךָ֜ ʔōṯᵊḵˈā אֵת [object marker] לְ lᵊ לְ to שַׁמָּ֗ה šammˈā שַׁמָּה destruction וְ wᵊ וְ and יֹשְׁבֶ֨יהָ֙ yōšᵊvˈeʸhā ישׁב sit לִ li לְ to שְׁרֵקָ֔ה šᵊrēqˈā שְׁרִקָה whistling וְ wᵊ וְ and חֶרְפַּ֥ת ḥerpˌaṯ חֶרְפָּה reproach עַמִּ֖י ʕammˌî עַם people תִּשָּֽׂאוּ׃ פ tiśśˈāʔû . f נשׂא lift
6:16. et custodisti praecepta Omri et omne opus domus Achab et ambulasti in voluntatibus eorum ut darem te in perditionem et habitantes in ea in sibilum et obprobrium populi mei portabitisFor thou hast kept the statutes of Amri, and all the works of the house of Achab: and thou hast walked according their wills, that I should make thee a desolation, and the inhabitants thereof a hissing, and you shall bear the reproach of my people.
16. For the statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels: that I should make thee a desolation, and the inhabitants thereof an hissing; and ye shall bear the reproach of my people.
6:16. For the statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels; that I should make thee a desolation, and the inhabitants thereof an hissing: therefore ye shall bear the reproach of my people.
6:16. For you have kept the precepts of Omri, and all the works of the house of Ahab. And you have walked according their wills, so that I should give you over to perdition and its hissing inhabitants, and you would carry the disgrace of my people.
For the statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels; that I should make thee a desolation, and the inhabitants thereof an hissing: therefore ye shall bear the reproach of my people:

6:16 Сохранились у вас обычаи Амврия и все дела дома Ахавова, и вы поступаете по советам их; и предам Я тебя опустошению и жителей твоих посмеянию, и вы понесете поругание народа Моего.
6:16
καὶ και and; even
ἐφύλαξας φυλασσω guard; keep
τὰ ο the
δικαιώματα δικαιωμα justification
Ζαμβρι ζαμβρι and; even
πάντα πας all; every
τὰ ο the
ἔργα εργον work
οἴκου οικος home; household
Αχααβ αχααβ and; even
ἐπορεύθητε πορευομαι travel; go
ἐν εν in
ταῖς ο the
βουλαῖς βουλη intent
αὐτῶν αυτος he; him
ὅπως οπως that way; how
παραδῶ παραδιδωμι betray; give over
σε σε.1 you
εἰς εις into; for
ἀφανισμὸν αφανισμος obscurity
καὶ και and; even
τοὺς ο the
κατοικοῦντας κατοικεω settle
αὐτὴν αυτος he; him
εἰς εις into; for
συρισμόν συρισμος and; even
ὀνείδη ονειδος disgrace
λαῶν λαος populace; population
λήμψεσθε λαμβανω take; get
6:16
וְ wᵊ וְ and
יִשְׁתַּמֵּ֞ר yištammˈēr שׁמר keep
חֻקֹּ֣ות ḥuqqˈôṯ חֻקָּה regulation
עָמְרִ֗י ʕomrˈî עָמְרִי Omri
וְ wᵊ וְ and
כֹל֙ ḵˌōl כֹּל whole
מַעֲשֵׂ֣ה maʕᵃśˈē מַעֲשֶׂה deed
בֵית־ vêṯ- בַּיִת house
אַחְאָ֔ב ʔaḥʔˈāv אַחְאָב Ahab
וַ wa וְ and
תֵּלְכ֖וּ ttēlᵊḵˌû הלך walk
בְּ bᵊ בְּ in
מֹֽעֲצֹותָ֑ם mˈōʕᵃṣôṯˈām מֹועֵצָה counsel
לְמַעַן֩ lᵊmaʕˌan לְמַעַן because of
תִּתִּ֨י tittˌî נתן give
אֹתְךָ֜ ʔōṯᵊḵˈā אֵת [object marker]
לְ lᵊ לְ to
שַׁמָּ֗ה šammˈā שַׁמָּה destruction
וְ wᵊ וְ and
יֹשְׁבֶ֨יהָ֙ yōšᵊvˈeʸhā ישׁב sit
לִ li לְ to
שְׁרֵקָ֔ה šᵊrēqˈā שְׁרִקָה whistling
וְ wᵊ וְ and
חֶרְפַּ֥ת ḥerpˌaṯ חֶרְפָּה reproach
עַמִּ֖י ʕammˌî עַם people
תִּשָּֽׂאוּ׃ פ tiśśˈāʔû . f נשׂא lift
6:16. et custodisti praecepta Omri et omne opus domus Achab et ambulasti in voluntatibus eorum ut darem te in perditionem et habitantes in ea in sibilum et obprobrium populi mei portabitis
For thou hast kept the statutes of Amri, and all the works of the house of Achab: and thou hast walked according their wills, that I should make thee a desolation, and the inhabitants thereof a hissing, and you shall bear the reproach of my people.
6:16. For the statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels; that I should make thee a desolation, and the inhabitants thereof an hissing: therefore ye shall bear the reproach of my people.
6:16. For you have kept the precepts of Omri, and all the works of the house of Ahab. And you have walked according their wills, so that I should give you over to perdition and its hissing inhabitants, and you would carry the disgrace of my people.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. Амврий - родоначальник династии, запятнавшей себя идолослужением и беззакониями (3: Цар XVI:31; ХVIII:18). Ахав был наиболее ярким представителем этой династии. Через Гофолию, дочь Ахава (4: Цар VIII:18), вступившую в брак с иудейским царем Иорамом, нечестие дома Амврия перешло и в Иудею. - Вы понесете поругание народа Моего (ammi), т. е. понесете наказание, назначенное народу Моему. Не без основания, однако, некоторые комментаторы (Новак) читают, согласно с LXX-ю, вместо ammi ("народа Моего") - amim - народов, людей. Мысль будет та, что Израиль за свое нечестие сделается предметом поругания для всех народов. В слав. т. ст. 16-го вместо Амврия назван Замврий, как и у LХХ, что, конечно, ошибочно; слова жителей твоих у LXX и в слав. отнесены к жителям Самарии, почему и читается: "живущие в ней".
Adam Clarke: Commentary on the Bible - 1831
6:16: The statutes of Omri are kept - Omri, king of Israel, the father of Ahab, was one of the worst kings the Israelites ever had; and Ahab followed in his wicked father's steps. The statutes of those kings were the very grossest idolatry. Jezebel, wife of the latter, and daughter of Ithobaal, king of Tyre, had no fellow on earth. From her Shakespeare seems to have drawn the character of Lady Macbeth; a woman, like her prototype, mixed up of tigress and fiend, without addition. Omri Ahab, and Jezebel, were the models followed by the Israelites in the days of this prophet.
The inhabitants thereof a hissing - לשרקה lishrekah, "for a shriek;" because those who should see them should be both astonished and affrighted at them.
There are few chapters in the prophets, or in the Bible, superior to this for genuine worth and importance. The structure is as elegant as it is impressive; and it is every way worthy of the Spirit of God.
Albert Barnes: Notes on the Bible - 1834
6:16: For the statutes of Omri are kept - Rather, (like the English margin he doth much keep,) And he doth keep diligently for himself. Both ways express much diligence in evil . To "keep God's commandments" was the familiar phrase, in which Israel was exhorted, by every motive of hope and fear, to obedience to God. "I know him," God says of Abraham, "that he will command his children and his household after him, and they shall keep the way of the Lord, to do judgment and justice" Gen 18:19. This was the fundamental commandment immediately after the deliverance from Eyypt upon their first murmuring. "The Lord made there" (at Marah) "for them a statute and ordinance, and said, If thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in His sight, and wilt give ear to His commandments and keep all His statutes, I will put none of these diseases upon thee which I have brought upon the Egyptians" Exo 15:25-26.
In this character Ha Rev_ealed Himself on Mount Sinai, as "shewing mercy unto thousands of them that love Me and keep My commandments" Exo 20:6. This was their covenant, "Thou hast avouched the Lord this day to be thy God and to walk in His ways, and to keep His statutes and His commandments and His judgments and to hearken unto His voice" Deu 26:17. This was so often enforced upon them in the law, as the condition upon which they should hold their land, if they kept the covenant (Exo 19:5; the words of this covenant, Deu 29:9), the commmandments Lev 22:31; Lev 26:3; Deu 4:2; Deu 6:17; Deu 7:11; Deu 8:6, Deu 8:11; Deu 10:13; Deu 11:1, Deu 11:8, Deu 11:22; Deu 13:5; Deu 15:5; Deu 19:9; Deu 27:1; Deu 28:9; Deu 30:10, the judgments Lev 18:5, Lev 18:26; Lev 20:22; Deu 7:11; Deu 8:11; Deu 11:1, the statutes (Lev 18:5, Lev 18:26; Lev 20:8, Lev 20:22; Deu 4:40; Deu 6:17; Deu 7:11; Deu 10:13; Deu 11:1; Deu 30:10), the testimonies Deu 6:17, the charge Lev 18:30; Deu 11:1 of the Lord. Under this term all the curses of the law were threatened, if they "hearkened not unto the voice of the Lord their God, to keep His commandments and His statutes which He commanded them" Deu 28:15.
Under this again the future of good and evil was, in Solomon, set before the house of David; of unbroken succession on his throne, if "thou wilt keep My commandments; but contrariwise, if ye or your children will not keep My commandments and My statutes" Kg1 9:4-6, banishment, destruction of the temple, and themselves to be "a proverb and a byword among all people" This was the object of their existence, Kg1 9:7. "that they might keep His statutes and observe His laws" Psa 105:45. This was the summary of their disobedience, "they kept not the covenant of God" Psa 78:11. And now was come the contrary to all this. They had not kept the commandments of God; and those commandments of man which were the most contrary to the commandments of God, they had kept and did keep diligently. Alas! that the Christian world should be so like them! What iron habit or custom of man, what fashion, is not kept, if it is against the law of God? How few are not more afraid of man than God? Had God's command run, Speak evil one of another, brethren, would it not have been the best kept of all His commandments? God says, speak not evil; custom, the conversation around, fear of man, say, speak evil; man's commandment is kept; God's is not kept. And no one repents or makes restitution; few even cease from the sin.
Scripture does not record, what was the special aggravation of the sin of Omri, since the accursed worship of Baal was brought in by Ahab , his son. But, as usual, "like father, like son." The son developed the sins of the father. Some special sinfulness of Omri is implied, in that Athaliah, the murderess of her children, is called after her grandfather, Omri, not after her father, Ahab Kg2 8:26; Ch2 22:2. Heresiarchs have a deeper guilt than their followers, although the heresy itself is commonly developed later. Omri settled for a while the kingdom of Israel, after the anarchy which followed on the murder of Elah, and slew Zimri, his murderer.
Yet before God, he did worse than all before him, and be walked in all the way of Jeroboam Kg1 16:25-26. Yet this too did not suffice Judah; for it follows, And all the doings of the house of Ahab, who again "did evil in the sight of the Lord above all that were before him and served Baal" 1 Kings 30-33; Ahab, to whom none "was like in sin, who did sell himself to work wickedness in the sight of the Lord" Kg1 21:25. These were they, whose statutes Judah now kept, as diligently and accurately as if it had been a religious act. They kept, not the statutes of the Lord, "but the statutes of Omri;" they kept, as their pattern before their eyes, all the doings of the house of Ahab, his luxury, oppression, the bloodshedding of Naboth; and they walked onward, not, as God bade them, humbly with Him, but in their counsels. And what must be the end of all this? that I should make thee a desolation. They acted, as though the very end and object of all their acts were that, wherein they ended, their own destruction and reproach .
Therefore ye shall bear the reproach of My people - The title of the people of God must be a glory or a reproach. Judah had gloried in being God's people, outwardly, by His covenant and protection; they Were envied for the outward distinction. They refused to be so inwardly, and gave themselves to the hideous, desecrating, worship of Baal. Now then what had been their pride, should be the aggravation of their punishment. Now too we hear of people everywhere zealous for a system, which their deeds belie. Faith, without love, (such as their character had been,) feels any insult to the relation to God, which by its deeds it disgraces. Though they had themselves neglected God, yet it was a heavy burden to them to bear the triumph of the pagan over them, that God was unable to help them, or had cast them off "These are the people of the Lord and are gone forth, out of His land" Eze 36:20. "Wherefore should they say among the pagan, where is their God?" (see the notes at Joe 2:17). "We are confounded, because we have heard reproach, shame hath covered our faces, for strangers are come into the sanctuaries of the Lord's house" Jer 51:51. "We are become a reproach to our neighbors, a scorn and derision to them that are round about us" Psa 79:4. "Thou makest us a reproach to our neighbors, a scorn and derision to them that are round about us. Thou makest us a byword among the pagan, a shaking of the head among the people. My confusion is daily before me, and the shame of my face hath covered me, for the voice of him that slandereth and blasphemeth, by reason of the enemy and the avenger" Psa 44:13-16.
The words, "the reproach of My people," may also include "the reproach wherewith God in the law Deu 28:36 threatened His people if they should forsake Him," which indeed comes to the same thing, the one being the prophecy, the other the fulfillment. The word hissing in itself recalled the threat to David's house in Solomon; "At this house, which is high, every one that passeth by it shall be astonished and hiss" Kg1 9:8. Micah's phrase became a favorite expression of Jeremiah . So only do God's prophets denounce. It is a marvelous glimpse into man's religious history, that faith, although it had been inoperative and was trampled upon without, should still survive; nay, that God, whom in prosperity they had forsaken and forgotten, should be remembered, when He seemed to forget and to forsake them. Had the captive Jews abandoned their faith, the reproach would have ceased. The words, "ye shall bear the reproach" of My people are," at once, a prediction of their deserved suffering for the profanation of God's Name by their misdeeds, and of their persverance in that faith which, up to that Time, they had mostly neglected.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:16: the statutes of Omri are kept: or, he doth much keep the, etc. Kg1 16:25-30; Hos 5:11
the works: Kg1 16:30-33, Kg1 18:4, Kg1 21:25, Kg1 21:26; Kg2 16:3, Kg2 21:3; Isa 9:16; Rev 2:20
ye walk: Psa 1:1; Jer 7:24
that: Kg1 9:8; Ch2 29:8, Ch2 29:9, Ch2 34:25; Jer 18:15, Jer 18:16, Jer 19:8, Jer 21:8, Jer 21:9; Eze 8:17, Eze 8:18
desolation: or, astonishment
therefore: Psa 44:13; Isa 25:8; Jer 51:51; Lam 5:1; Eze 39:26; Dan 9:16
Carl Friedrich Keil and Franz Delitzsch
6:16
This trouble the people bring upon themselves by their ungodly conduct. With this thought the divine threatening is rounded off and closed. Mic 6:16. "And they observe the statutes of Omri, and all the doings of the house of Ahab, and so ye walk in their counsels; that I may make thee a horror, and her inhabitants a hissing, and the reproach of my people shall ye bear." The verse is attached loosely to what precedes by Vav. The first half corresponds to Mic 6:10-12, the second to Mic 6:13-15, and each has three clauses. השׁתּמּר, as an intensive form of the piel, is the strongest expression for שׁמר, and is not to be taken as a passive, as Ewald and others suppose, but in a reflective sense: "It (or one) carefully observes for itself the statutes of Omri instead of the statutes of the Lord" (Lev 20:23; Jer 10:3). All that is related of Omri, is that he was worse than all his predecessors (3Kings 16:25). His statutes are the Baal-worship which his son and successor Ahab raised into the ruling national religion (3Kings 16:31-32), and the introduction of which is attributed to Omri as the founder of the dynasty. In the same sense is Athaliah, who was a daughter of Jezebel, called a daughter of Omri in 2Chron 22:2. All the doing of the house of Ahab: i.e., not only its Baal-worship, but also its persecution of the Lord's prophets (3Kings 18:4; 3Kings 22:27), and the rest of its sins, e.g., the robbery and murder committed upon Naboth (1 Kings 21). With ותּלכוּ the description passes over into a direct address; not into the preterite, however, for the imperfect with Vav rel. does not express here what has been the custom in both the past and present, but is simply the logical deduction from what precedes, "that which continually occurs." The suffix attached to בּמעצותם refers to Ahab and Omri. By למען the punishment is represented as intentionally brought about by the sinners themselves, to give prominence to the daring with which men lived on in godlessness and unrighteousness. In אתך the whole nation is addressed: in the second clause, the inhabitants of the capital as the principal sinners; and in the third, the nation again in its individual members. שׁמּה does not mean devastation here; but in parallelism with שׁרקה, horror, or the object of horror, as in Deut 28:37; Jer 25:9; Jer 51:37, and 2Chron 29:8. Cherpath ‛ammı̄: the shame which the nation of God, as such, have to bear from the heathen, when they are given up into their power (see Ezek 36:20). This shame will have to be borne by the several citizens, the present supporters of the idea of the nation of God.
Geneva 1599
6:16 For the (m) statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels; that I should make thee a desolation, and the inhabitants thereof an hissing: therefore ye shall bear the reproach of my people.
(m) You have received all the corruption and idolatry with which the ten tribes were infected under Omri and Ahab his son: and to excuse your doings, you allege the King's authority by his statutes, and also wisdom and policy in so doing, but you will not escape punishment. But as I have shown you great favour, and taken you for my people, so will your plagues be according as your sins; (Lk 12:47).
John Gill
6:16 For the statutes of Omri are kept,.... Who of a captain of the army was made king of Israel, and proved a wicked prince; he built Samaria, and set up idolatrous worship there, after the example of Jeroboam, in whose ways he walked, and, as it seems, established the same by laws and edicts; and which were everyone of them observed by the Israelites, in the times of the prophet, though at the distance of many years from the first making of them, which aggravated their sin; nor would it be any excuse of them that what they practised was enjoined by royal authority, since it was contrary to the command of God; for the breach of which, and their observance of the statutes of such a wicked prince, they are threatened with the judgments of God; see 3Kings 16:16;
and all the works of the house of Ahab; who was the son of Omri, and introduced the worship of Baal, and added to the idolatry of the calves, which he and his family practised; and the same works were now done by the people of Israel:
and ye walk in their counsels; as they advised and directed the people to do in their days:
that I should make thee a desolation; the city of Samaria, the metropolis of Israel, or the whole land, which was made a desolation by Shalmaneser, an instrument in the hand of God; and this was not the intention and design of their walking in the counsels and after the example of their idolatrous kings, but the consequence and event of so doing:
and the inhabitants thereof an hissing; either of Samaria, or of all the land, who should become the scorn and derision of men, when brought to ruin for their sins:
therefore ye shall bear the reproach of my people; that which was threatened in the law to the people of God, when disobedient to him; or shameful punishment for profaning the name and character of the people of God they bore; or for reproaching and ill using the poor among the people of God; and so it is directed to the rich men before spoken of, and signifies the shame and ignominy they should bear, by being carried captive into a foreign land for their sins.
John Wesley
6:16 The statutes - The idolatrous worship was set up by Omri in the royal city. Ye - O house of Israel. That I should make thee - This will be the event. Thereof - Of the land. The reproach - The reproach threatened in the law, if my people forsake me.
Robert Jamieson, A. R. Fausset and David Brown
6:16 statutes of Omri--the founder of Samaria and of Ahab's wicked house; and a supporter of Jeroboam's superstitions (3Kings 16:16-28). This verse is a recapitulation of what was more fully stated before, Judah's sin and consequent punishment. Judah, though at variance with Israel on all things else, imitated her impiety.
works of . . . Ahab-- (3Kings 21:25-26).
ye walk in their counsels--Though these superstitions were the fruit of their king's "counsels" as a master stroke of state policy, yet these pretexts were no excuse for setting at naught the counsels and will of God.
that I should make thee a desolation--Thy conduct is framed so, as if it was thy set purpose "that I should make thee a desolation."
inhabitants thereof--namely, of Jerusalem.
hissing-- (Lam 2:15).
the reproach of my people--The very thing ye boast of, namely, that ye are "My people," will only increase the severity of your punishment. The greater My grace to you, the greater shall be your punishment for having despised it, Your being God's people in name, while walking in His love, was an honor; but now the name, without the reality, is only a "reproach" to you.