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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-6. Скорбь пророка о развращении избранного народа. 7-10. Суд Божий и милость к народу. 11-17. Слава Израиля пред языческими народами. 18-20. Хвалебная песнь пророка Господу.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, I. The prophet, in the name of the church, sadly laments the woeful decay of religion in the age wherein he lived, and the deluge of impiety and immorality which overwhelmed the nation, which levelled the differences, and bore down the fences, of all that is just and sacred, ver. 1-6. II. The prophet, for the sake of the church, prescribes comforts, which may be of use at such a time, and gives counsel what to do. 1. They must have an eye to God, ver. 7. 2. They must courageously bear up against the insolences of the enemy, ver. 8-10. 3. They must patiently lie down under the rebukes of their God, ver. 9. 4. They must expect no other than that the trouble would continue long, and must endeavour to make the best of it, ver. 11-13. 5. They must encourage themselves with God's promises, in answer to the prophet's prayers, ver. 14, 15. 6. They must foresee the fall of their enemies, that now triumphed over them, ver. 16, 17. 7. They must themselves triumph in the mercy and grace of God, and his faithfulness to his covenant (ver. 18-20), and with that comfortable word the prophecy concludes.
Adam Clarke: Commentary on the Bible - 1831
The prophet begins this chapter with lamenting the decay of piety and the growth of ungodliness, using a beautiful allegory to imply (as explained in Mic 7:2) that the good man is as seldom to be met with as the early fig of best quality in the advanced season, or the cluster after the vintage, Mic 7:1, Mic 7:2. He then reproves and threatens in terms so expressive of great calamities as to be applied in the New Testament to times of the hottest persecution, Mic 7:3-6. See Mat 10:35, Mat 10:36. Notwithstanding which a Jew is immediately introduced declaring, in the name of his captive people, the strongest faith in the mercy of God the most submissive resignation to his will, and the firmest hope in his favor in future times, when they should triumph over their enemies, Mic 7:7-10. The prophet upon this resumes the discourse, and predicts their great prosperity and increase, Mic 7:11, Mic 7:12; although the whole land of Israel must first be desolated on account of the great wickedness of its inhabitants, Mic 7:13. The prophet intercedes in behalf of his people, Mic 7:14. After which God is introduced promising, in very ample terms, their future restoration and prosperity, Mic 7:15-17. And then, to conclude, a chorus of Jews is introduced, singing a beautiful hymn of thanksgiving, suggested by the gracious promises which precede, Mic 7:18-20.
Albert Barnes: Notes on the Bible - 1834
7:0: The prophet's office of threatening woe is now over. Here, out of love, he himself crieth woe unto himself. He hath "continual sorrow in heart" Rom 9:2 for his people. He bewails what he cannot amend, and, by bewailing, shews them how much more they should bewail it, over whose sins he sorrows; how certain the destruction is, since there is none to stand in the gap and turn away the wrath of God, no "ten righteous," for whose sake the city may be spared. Rup.: "These words flow out of the fount of pity, because the good zeal, wherewith the Holy seem to speak severely, is never without pity. They are wroth with the sins, they sympathize with the sinner." So Isaiah mourned for the judgment, which he prophesied against the world, "Woe is me!" Isa 24:16 he sorrowed even for Moab Isa 15:5; Isa 16:11; and Joel, "Alas for the day!" Joe 1:15. and Jeremiah in that exclamation of impassioned sorrow; "Woe is me, my mother, that thou hast borne me a man of strife and a man of contention to the whole world!" Jer 15:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mic 7:1, The church, complaining of her small number, Mic 7:3, and the general corruption, Mic 7:5, puts her confidence not in man, but in God; Mic 7:8, She triumphs over her enemies; Mic 7:14, She prays to God; Mic 7:15, God comforts her by promises of confusion to her enemies; Mic 7:18, and by his mercies.
Carl Friedrich Keil and Franz Delitzsch

The Church's Penitential Prayer, and the Divine Promise - Micah 7
The prophet responds to the threatening of the Lord (Mic 6:9-16) in the name of the believing church with a penitential prayer, in which it sorrowfully confesses the universality of the deep moral corruption, and painfully bemoans the necessity for the visitation of God (Mic 7:1-6); after which it rises, through belief in the fidelity of God, to the confidential hope that the Lord will cause the light of His grace to rise again upon the church, which is bearing the merited punishment, and will not let its enemies triumph over it, but will procure it justice, and deeply humble the foe (Mic 7:7-13); and to this it appends a prayer fore the renewal of the former manifestations of grace (Mic 7:14). The Lord answers this prayer with the promise that He will renew for His people the wonders of the olden time (Mic 7:15-17); whereupon the prophet closes by praising the mercy and grace of the Lord (Mic 7:18-20).
John Gill
INTRODUCTION TO MICAH 7
This chapter begins with a lamentation of the prophet, in the name of the church and people of God, concerning the general depravity and corruption of the times in which he lived, Mic 7:1; then declares what he was determined to do for his relief in such circumstances, Mic 7:7; comforts himself and the church with a good hope and firm belief of its being otherwise and better with them, to the shame and confusion of their enemies that now rejoiced, though without just reason for it, Mic 7:8; with promises of deliverance, after a desolation of the land for some time, Mic 7:11; and with the answer returned to the prayers of the prophet, Mic 7:14; which would issue in the astonishment of the world, and their subjection to the church of God, Mic 7:16; and the chapter is concluded with admiration at the pardoning grace and mercy of God, and his faithfulness to his promises, Mic 7:18.
7:17:1: Վա՛յ ինձ, զի եղէ իբրեւ զհասկաքա՛ղ ՚ի հունձս, եւ իբրեւ զճռաքա՛ղ ՚ի կութս. եւ ո՛չ գոյր ողկոյզ յառաջին բերոյն ուստի ուտէի[10599]։ [10599] Ոմանք. Վայ է ինձ... ՚ի կութս. ոչ գոյր ող՛՛։ Ոսկան. Յառաջնոյ բերոյն։
1 Վա՛յ ինձ, որովհետեւ նմանուեցի հնձի ժամանակ մնացած հասկերը հաւաքողի եւ այգեկութի ժամանակ ճռաքաղ անողի, բայց ողկոյզ չկար առաջին բերքից, որից ուտում էի:
7 Վա՜յ ինծի, որ ամառնային պտուղը քաղուածի պէս, Այգեկութէն մնացած ճիռերու պէս եղայ։Ուտելու ողկոյզ չկայ։Հոգիս կանխահաս պտուղներու կը ցանկայ։
Վա՜յ ինձ, զի եղէ իբրեւ զհասկաքաղ ի հունձս, եւ իբրեւ զճռաքաղ ի կութս. եւ ոչ գոյր [77]ողկոյզ յառաջին բերոյն ուստի ուտէի:

7:1: Վա՛յ ինձ, զի եղէ իբրեւ զհասկաքա՛ղ ՚ի հունձս, եւ իբրեւ զճռաքա՛ղ ՚ի կութս. եւ ո՛չ գոյր ողկոյզ յառաջին բերոյն ուստի ուտէի[10599]։
[10599] Ոմանք. Վայ է ինձ... ՚ի կութս. ոչ գոյր ող՛՛։ Ոսկան. Յառաջնոյ բերոյն։
1 Վա՛յ ինձ, որովհետեւ նմանուեցի հնձի ժամանակ մնացած հասկերը հաւաքողի եւ այգեկութի ժամանակ ճռաքաղ անողի, բայց ողկոյզ չկար առաջին բերքից, որից ուտում էի:
7 Վա՜յ ինծի, որ ամառնային պտուղը քաղուածի պէս, Այգեկութէն մնացած ճիռերու պէս եղայ։Ուտելու ողկոյզ չկայ։Հոգիս կանխահաս պտուղներու կը ցանկայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:17:1 Горе мне! ибо со мною теперь как по собрании летних плодов, как по уборке винограда: ни одной ягоды для еды, ни спелого плода, которого желает душа моя.
7:1 οἴμμοι οιμμοι since; that ἐγενόμην γινομαι happen; become ὡς ως.1 as; how συνάγων συναγω gather καλάμην καλαμη cornstalk ἐν εν in ἀμήτῳ αμητος and; even ὡς ως.1 as; how ἐπιφυλλίδα επιφυλλις in τρυγήτῳ τρυγητος not ὑπάρχοντος υπαρχοντα belongings βότρυος βοτρυς cluster τοῦ ο the φαγεῖν φαγω swallow; eat τὰ ο the πρωτόγονα πρωτογονος soul
7:1 אַ֣לְלַי ʔˈallay אַלְלַי alas לִ֗י lˈî לְ to כִּ֤י kˈî כִּי that הָיִ֨יתִי֙ hāyˈîṯî היה be כְּ kᵊ כְּ as אָסְפֵּי־ ʔospê- אֹסֶף gathering קַ֔יִץ qˈayiṣ קַיִץ summer כְּ kᵊ כְּ as עֹלְלֹ֖ת ʕōlᵊlˌōṯ עֹלֵלֹות gleaning בָּצִ֑יר bāṣˈîr בָּצִיר vintage אֵין־ ʔên- אַיִן [NEG] אֶשְׁכֹּ֣ול ʔeškˈôl אֶשְׁכֹּול grape לֶ le לְ to אֱכֹ֔ול ʔᵉḵˈôl אכל eat בִּכּוּרָ֖ה bikkûrˌā בִּכּוּרָה early fig אִוְּתָ֥ה ʔiwwᵊṯˌā אוה wish נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
7:1. vae mihi quia factus sum sicut qui colligit in autumno racemos vindemiae non est botrus ad comedendum praecoquas ficus desideravit anima meaWoe is me, for I am become as one that gleaneth in autumn the grapes of the vintage: there is no cluster to eat, my soul desired the first ripe figs.
1. Woe is me! for I am as when they have gathered the summer fruits, as the grape gleanings of the vintage: there is no cluster to eat; my soul desireth the firstripe fig.
7:1. Woe to me, for I have become just like one who gleans the clusters of the vintage in autumn. There is no cluster of grapes to consume; my soul desired figs out of season.
7:1. Woe is me! for I am as when they have gathered the summer fruits, as the grapegleanings of the vintage: [there is] no cluster to eat: my soul desired the firstripe fruit.
Woe is me! for I am as when they have gathered the summer fruits, as the grapegleanings of the vintage: [there is] no cluster to eat: my soul desired the firstripe fruit:

7:1 Горе мне! ибо со мною теперь как по собрании летних плодов, как по уборке винограда: ни одной ягоды для еды, ни спелого плода, которого желает душа моя.
7:1
οἴμμοι οιμμοι since; that
ἐγενόμην γινομαι happen; become
ὡς ως.1 as; how
συνάγων συναγω gather
καλάμην καλαμη cornstalk
ἐν εν in
ἀμήτῳ αμητος and; even
ὡς ως.1 as; how
ἐπιφυλλίδα επιφυλλις in
τρυγήτῳ τρυγητος not
ὑπάρχοντος υπαρχοντα belongings
βότρυος βοτρυς cluster
τοῦ ο the
φαγεῖν φαγω swallow; eat
τὰ ο the
πρωτόγονα πρωτογονος soul
7:1
אַ֣לְלַי ʔˈallay אַלְלַי alas
לִ֗י lˈî לְ to
כִּ֤י kˈî כִּי that
הָיִ֨יתִי֙ hāyˈîṯî היה be
כְּ kᵊ כְּ as
אָסְפֵּי־ ʔospê- אֹסֶף gathering
קַ֔יִץ qˈayiṣ קַיִץ summer
כְּ kᵊ כְּ as
עֹלְלֹ֖ת ʕōlᵊlˌōṯ עֹלֵלֹות gleaning
בָּצִ֑יר bāṣˈîr בָּצִיר vintage
אֵין־ ʔên- אַיִן [NEG]
אֶשְׁכֹּ֣ול ʔeškˈôl אֶשְׁכֹּול grape
לֶ le לְ to
אֱכֹ֔ול ʔᵉḵˈôl אכל eat
בִּכּוּרָ֖ה bikkûrˌā בִּכּוּרָה early fig
אִוְּתָ֥ה ʔiwwᵊṯˌā אוה wish
נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
7:1. vae mihi quia factus sum sicut qui colligit in autumno racemos vindemiae non est botrus ad comedendum praecoquas ficus desideravit anima mea
Woe is me, for I am become as one that gleaneth in autumn the grapes of the vintage: there is no cluster to eat, my soul desired the first ripe figs.
7:1. Woe to me, for I have become just like one who gleans the clusters of the vintage in autumn. There is no cluster of grapes to consume; my soul desired figs out of season.
7:1. Woe is me! for I am as when they have gathered the summer fruits, as the grapegleanings of the vintage: [there is] no cluster to eat: my soul desired the firstripe fruit.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Горе мне - описание нечестия в 1-6: понимается или как речь от лица пророка, скорбящего о развращении вверенного его попечению народа (иер. Антоний, Юнгеров), или как речь олицетворенного Сиона (Новак) или Самарии (Гоонакер), скорбящих о детях своих. Выражения ст. 8: не радуйся ради меня в ст. 10: увидит это неприятельница моя и пр. скорее дают основание думать, что в ст. 1-6: выступает личность коллективная - Сион или Самария. В ст. 1-м пророк образно выражает мысль, раскрываемую ниже, - мысль об отсутствии в народе правды, добра, добродетельных людей: как по уборке винограда и по собрании плодов нельзя найти ни одной ягоды, ни одного спелого плода, так и в народе ни одного добродетельного человека. В тексте LXX и слав. выражена та же мысль, но образы несколько иные. Вместо слов со мною теперь - как по собрании летних плодов (или точнее с евр. я сделался как собрания (keaspej) летних плодов" (kaiz) в слав. "бых аки собираяй (wV sunagwn) сламу (kalamhn солому) на жатве", причем kalamhn (солому) добавлено LXX-ю. Вместо слов как по уборке винограда, ни одной ягоды для еды, ни спелого плода в слав. "яко пародок (wV epifullida, маленькая виноградная кисть, вин. пад. от предшеств. гл. sunwgwn, собрали) во обимании винограда (en трughtf, при уборке винограда) не сущу гроздию, еже ясти первоплодная". Слов "яже вожделе душа моя" в большей части рукописей LXX-ти нет.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Woe is me! for I am as when they have gathered the summer fruits, as the grape-gleanings of the vintage: there is no cluster to eat: my soul desired the first-ripe fruit. 2 The good man is perished out of the earth: and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net. 3 That they may do evil with both hands earnestly, the prince asketh, and the judge asketh for a reward; and the great man, he uttereth his mischievous desire: so they wrap it up. 4 The best of them is as a brier: the most upright is sharper than a thorn hedge: the day of thy watchmen and thy visitation cometh; now shall be their perplexity. 5 Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom. 6 For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man's enemies are the men of his own house.
This is such a description of bad times as, some think, could scarcely agree to the times of Hezekiah, when this prophet prophesied; and therefore they rather take it as a prediction of what should be in the reign of Manasseh. But we may rather suppose it to be in the reign of Ahaz (and in that reign he prophesied, ch. i. 1) or in the beginning of Hezekiah's time, before the reformation he was instrumental in; nay, in the best of his days, and when he had done his best to purge out corruptions, still there was much amiss. The prophet cries out, Woe is me! He bemoans himself that his lot was cast in such a degenerate age, and thinks it his great unhappiness that he lived among a people that were ripening apace for a ruin which many a good man would unavoidably be involved in. Thus David cries out, Woe is me that I sojourn in Mesech! He laments, 1. That there were so few good people to be found, even among those that were God's people; and this was their reproach: The good man has perished out of the earth, or out of the land, the land of Canaan; it was a good land, and a land of uprightness (Isa. xxvi. 10), but there were few good men in it, none upright among them, v. 2. The good man is a godly man and a merciful man; the word signifies both. Those are completely good men that are devout towards God and compassionate and beneficent towards men, that love mercy and walk with God. "These have perished; those few honest men that some time ago enriched and adorned our country are now dead and gone, and there are none risen up in their stead that tread in their steps; honesty is banished, and there is no such thing as a good man to be met with. Those that were of religious education have degenerated, and become as bad as the worst; the godly man ceases," Ps. xii. 1. This is illustrated by a comparison (v. 1): they were as when they have gathered the summer fruits; it was as hard a thing to find a good man as to find any of the summer-fruits (which were the choicest and best, and therefore must carefully be gathered in) when the harvest is over. The prophet is ready to say, as Elijah in his time (1 Kings xix. 10), I, even I only, am left. Good men, who used to hang in clusters, are now as the grape-gleanings of the vintage, here and there a berry, Isa. xvii. 6. You can find no societies of them as bunches of grapes, but those that are are single persons: There is no cluster to eat; and the best and fullest grapes are those that grow in large clusters. Some think that this intimates not only that good people were few, but that those few who remained, who went for good people, were good for little, like the small withered grapes, the refuse that were left behind, not only by the gatherer, but by the gleaner. When the prophet observed this universal degeneracy it made him desire the first-ripe fruit; he wished to see such worthy good men as were in the former ages, were the ornaments of the primitive times, and as far excelled the best of all the present age as the first and full-ripe fruits do those of the latter growth, that never come to maturity. When we read and hear of the wisdom and zeal, the strictness and conscientiousness, the devotion and charity, of the professors of religion in former ages, and see the reverse of this in those of the present age, we cannot but sit down, and wish, with a sigh, O for primitive Christianity again! Where are the plainness and integrity of those that went before us? Where are the Israelites indeed, without guile? Our souls desire them, but in vain. The golden age is gone, and past recall; we must make the best of what is, for we are not likely to see such times as have been. 2. That there were so many wicked mischievous people among them, not only none that did any good, but multitudes that did all the hurt they could: "They all lie in wait for blood, and hunt every man his brother. To get wealth to themselves, they care not what wrong, what hurt, they do to their neighbours and nearest relations. They act as if mankind were in a state of war, and force were the only right. They are as beasts of prey to their neighbours, for they all lie in wait for blood as lions for their prey; they thirst after it, make nothing of taking away any man's life or livelihood to serve a turn for themselves, and lie in wait for an opportunity to do it. Their neighbours are as beasts of prey to them, for they hunt every man his brother with a net; they persecute them as noxious creatures, fit to be taken and destroyed, though they are innocent excellent ones." We say of him that is outlawed, Caput gerit lupinum--He is to be hunted as a wolf. "Or they hunt them as men do the game, to feast upon it; they have a thousand cursed arts of ensnaring men to their ruin, so that they may but get by it. Thus they do mischief with both hands earnestly; their hearts desire it, their heads contrive it, and then both hands are ready to put it in execution." Note, The more eager and intent men are upon any sinful pursuit, and the more pains they take in it, the more provoking it is. 3. That the magistrates, who by their office ought to have been the patrons and protectors of right, were the practicers and promoters of wrong: That they may do evil with both hands earnestly, to excite and animate themselves in it, the prince asketh, and the judge asketh, for a reward, for a bribe, with which they well be hired to exert all their power for the supporting and carrying on of any wicked design with both hands. They do evil with both hands well (so some read it); they do evil with a great deal of art and dexterity; they praise themselves for doing it so well. Others read it thus: To do evil they have both hands (they catch at an opportunity of doing mischief), but to do good the prince and the judge ask for a reward; if they do any good offices they are mercenary in them, and must be paid for them. The great man, who has wealth and power to do good, is not ashamed to utter his mischievous desire in conjunction with the prince and the judge, who are ready to support him and stand by him in it. So they wrap it up; they perplex the matter, involve it, and make it intricate (so some understand it), that they may lose equity in a mist, and so make the cause turn which way they please. It is ill with a people when their princes, and judges, and great men are in a confederacy to pervert justice. And it is a sad character that is given of them (v. 4), that the best of them is as a brier, and the most upright is sharper than a thorn-hedge; it is a dangerous thing to have any thing to do with them; he that touches them must be fenced with iron (2 Sam. xxiii. 6, 7), he shall be sure to be scratched, to have his clothes torn, and his eyes almost pulled out. And, if this be the character of the best and most upright, what are the worst? And, when things have come to this pass, the day of thy watchmen comes, that is, as it follows, the day of thy visitation, when God will reckon with thee for all this wickedness, which is called the day of the watchmen, because their prophets, whom God set as watchmen over them, had often warned them of that day. When all flesh have corrupted their way, even the best and the most upright, what can be expected but a day of visitation, a deluge of judgments, as that which drowned the old world when the earth was filled with violence? 4. That there was no faith in man; people had grown so universally treacherous that one knew not whom to repose any confidence in, v. 5. "Those that have any sense of honour, or spark of virtue, remaining in them, have a firm regard to the laws of friendship; they would not discover what passed in private conversation, nor divulge secrets, to the prejudice of a friend. But those things are now made a jest of; you will not meet with a friend that you dare trust, whose word you dare take, or who will have any tenderness or concern for you; so that wise men shall give it and take it for a rule, trust you not in a friend, for you will find him false, you can trust him no further than you can see him; and even him that passes for an honest man you will find to be so only with good looking to. Nay, as for him that undertakes to be your guide, to lead you into any business which he professes to understand better than you, you cannot put a confidence in him, for he will be sure to mislead you if he can get any thing by it." Some by a guide understand a husband, who is called the guide of thy youth; and that agrees well enough with what follows, "Keep the doors of thy lips from her that lieth in thy bosom, from thy own wife; take heed what thou sayest before her, lest she betray thee, as Delilah did Samson, lest she be the bird of the air that carries the voice of that which thou sayest in thy bed-chamber," Eccl. x. 20. It is an evil time indeed when the prudent are obliged even thus far to keep silence. 5. That children were abusive to their parents, and men had no comfort, no satisfaction, in their own families and their nearest relations, v. 6. The times are bad indeed when the son dishonours his father, gives him bad language, exposes him, threatens him, and studies to do him a mischief, when the daughter rises up in rebellion against her own mother, having no sense of duty, or natural affection; and no marvel that then the daughter-in-law quarrels with her mother-in-law, and is vexatious to her. Either they cannot agree about their property and interest, or their humours and passions clash, or from a spirit of bigotry and persecution, the brother shall deliver up the brother to death, and the father the child, Matt. x. 4; Luke xxi. 16. It is sad when a man's betrayers and worst enemies are the men of his own house, his own children and servants, that should be his guard and his best friends. Note, The contempt and violation of the laws of domestic duties are a sad symptom of a universal corruption of manners. Those are never likely to come to good that are undutiful to their parents, and study to be provoking to them and cross them.
Adam Clarke: Commentary on the Bible - 1831
7:1: Wo is me! - This is a continuation of the preceding discourse. And here the prophet points out the small number of the upright to be found in the land. He himself seemed to be the only person who was on God's side; and he considers himself as a solitary grape, which had escaped the general gathering. The word קץ kayits, which is sometimes used for summer, and summer fruits in general, is here translated late figs; and may here, says Bishop Newcome, be opposed to the early ripe fig of superior quality. See on Hos 9:10 (note), and Amo 8:1 (note), Amo 8:2 (note). He desired to see the first-ripe fruit - distinguished and eminent piety; but he found nothing but a very imperfect or spurious kind of godliness.
Albert Barnes: Notes on the Bible - 1834
7:1: Woe - o is me! for I am, as when they have gathered the summer fruits , as the grape-gleanings of the vintage "The vineyard of the Lord of hosts," Isaiah said at the same time, "is the house of Israel, and the men of Judah His pleasant plants" Isa 5:7. Isaiah said, brought forth wild grapes; Micah, that there are but gleanings, few and poor.
It is as though Satan pressed the vineyard of the Lord, and made the most his prey, and few were left to those who glean for Christ; "the foxes have eaten the grapes" Sol 2:15. Some few remain too high out of their reach, or hidden behind the leaves, or, it may be , falling in the time of gathering, fouled, sullied, marred and stained, yet left." So in the gleaning there may be three sorts of souls; "two or three in the top of the uppermost bough" Isa 17:6, which were not touched; or those unripe, which are but imperfect and poor; or those who had fallen, yet were not wholly carried away. These too are all sought with difficulty; they had escaped the gatherer's eye, they are few and rare; it might seem at first sight, us though there were none. There is no cluster to eat; for the vintage is past, the best is but as a sour grape which sets the teeth on edge.
My soul desired the first-ripe fig. These are they which, having survived the sharpness of winter, ripen early, about the end of June; they are the sweetest ; but he longed for them in vain. He addressed a carnal people, who could understand only carnal things, on the side which they could understand. Our longings, though we pervert them, are God's gift. As they desired those things which refresh or recruit the thirsty body, as their whole self was gathered into the craving for that which was to restore them, so was it with him. Such is the longing of God for man's conversion and salvation; such is the thirst of His ministers; such their pains in seeking, their sorrow in not finding. Dionysius: "There were none, through whose goodness the soul of the prophet might spiritually be refreshed, in joy at his growth in grace, as Paul saith to Philemon, "refresh my bowels in the Lord" Plm 1:20. So our Lord saith in Isaiah, "I said, I have labored in vain, I hate spent my strength for nought and in vain" Isa 49:4. "Jesus was grieved at the hardness of their hearts" Mar 3:5.
Rib.: "The first-ripe fig may be the image of the righteous of old, as the Patriarchs or the Fathers, such as in the later days we fain would see."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:1: woe: Psa 120:5; Isa 6:5, Isa 24:16; Jer 4:31, Jer 15:10, Jer 45:3
when they have gathered the summer fruits: Heb. the gatherings of summer
as: Isa 17:6, Isa 24:13
desired: Isa 28:4; Hos 9:10
Carl Friedrich Keil and Franz Delitzsch
7:1
That the prophet is speaking in Mic 7:1 ff. not in his own name, but in the name of the church, which confesses and bemoans its rebellion against the Lord, is indisputably evident from Mic 7:7 ff., where, as all the expositors admit, the church speaks of itself in the first person, and that not "the existing corrupt Israelitish church," as Caspari supposes, but the penitential, believing church of the future, which discerns in the judgment the chastising hand of its God, and expresses the hope that the Lord will conduct its conflict with its foe, etc. The contents of Mic 7:1-6, also, do not point to the prophet in distinction from the congregation, but may be understood throughout as the confession of sin on the part of the latter. Mic 7:1. "Woe to me! for I have become like a gathering of fruit, like a gleaning of the vintage: Not a grape to eat! an early fig, which my soul desired." אללי, which only occurs again in Job 10:15, differs from הוי, and is "vox dolentis, gementis, et ululantis magis quam minantis" (March); and כּי is not "that," but "for," giving the reason for אללי. The meaning of הייתי כאס is not, "it has happened to me as it generally happens to those who still seek for early figs at the fruit gathering, or for bunches of grapes at the gleaning of the vintage" (Caspari and others); for כּאספי קיץ does not mean as at the fruit-gathering, but like the fruit-gathering. The nation or the church resembles the fruit-gathering and gleaning of the vineyard, namely, in this fact, that the fruit-gathering yields not more early figs, and the gleaning of the vintage yields no more grapes to eat; that is to say, its condition resembles that of an orchard in the time of the fruit-gathering, when you may find fruit enough indeed, but not a single early fig, since the early figs ripen as early as June, whereas the fruit-gathering does not take place till August (see at Is 28:4). The second simile is a still simpler one, and is very easily explained. אספי is not a participle, but a noun - אסף the gathering (Is 32:10); and the plural is probably used simply because of עוללת, the gleaning, and not with any allusion to the fact that the gleaning lasts several days, as Hitzig supposes, but because what is stated applies to all gatherings of fruit. קיץ, fruit; see at Amos 8:1. אוּתה is to be taken in a relative sense, and the force of אין still extends to בּכּוּרה (compare Gen 30:33). The figure is explained in Mic 7:2 ff.
Geneva 1599
7:1 Woe is me! for I am as when they have gathered the (a) summer fruits, as the grapegleanings of the vintage: [there is] no cluster to eat: my soul desired the firstripe fruit.
(a) The Prophet takes upon himself the voice of the earth, which complains that all her fruits are gone, so that none are left: that is, that there is no godly man remaining, for all are given to cruelty and deceit, so that none spares his own brother.
John Gill
7:1 Woe is me!.... Alas for me unhappy man that I am, to live in such an age, and among such a people, as I do! this the prophet says in his own name, or in the name of the church and people of God in his time; so Isaiah, who was contemporary with him, Is 6:5; see also Ps 120:5;
for I am as when they have gathered the summer fruits, as the grape gleanings of the vintage; when there are only an apple or a pear or two, or such sort of fruit, and such a quantity of it left on the top of the tree, or on the outermost branches of it, after the rest are gathered in; or a few single grapes here and there, after the vintage is over; signifying either that he was like Elijah left alone, or however that the number of good men were very few; or that there were very few gathered in by his ministry, converted, taught, and instructed by it; or those that had the name of good men were but very indifferent, and not like those who were in times past; but were as refuse fruit left on trees, and dropped from thence when rotten, and when gathered up were good for little, and like single grapes, small and withered, and of no value; see Is 17:6;
there is no cluster to eat; no large number or society of good men to converse with, only here and there a single person; and none that have an abundance of grace and goodness in them, and a large experience of spiritual and divine things; few that attend the ministry of the word; they do not come in clusters, in crowds; and fewer still that receive any advantage by it;
my soul desired the first ripe fruit; the company and conversation of such good men as lived in former times; who had the firstfruits of the Spirit, and arrived to a maturity of grace, and a lively exercise of it; and who were, in the age of the prophet, as scarce and rare as first ripe fruits, and as desirable as such were to a thirsty traveller; see Hos 9:10. The Targum is,
"the prophet said, woe unto me, because I am as when good men fail, in a time in which merciful men perish from the earth; behold, as the summer fruits, as the gleanings after the vintage, there is no man in whom there are good works; my soul desires good men.''
John Wesley
7:1 Woe is me - The land is brought in complaining, that whereas it was once well stored, now it hath few good in it. As the grape - gleanings - In Israel and Judah, which in bringing forth good men, should have been a fruitful vine full of clusters: just, compassionate and humble men, are as grapes after the vintage is gathered. Desired - But in vain.
Robert Jamieson, A. R. Fausset and David Brown
7:1 THE UNIVERSALITY OF THE CORRUPTION; THE CHOSEN REMNANT, DRIVEN FROM EVERY HUMAN CONFIDENCE, TURNS TO GOD; TRIUMPHS BY FAITH OVER HER ENEMIES; IS COMFORTED BY GOD'S PROMISES IN ANSWER TO PRAYER, AND BY THE CONFUSION OF HER ENEMIES, AND SO BREAKS FORTH INTO PRAISES OF GOD'S CHARACTER. (Mic. 7:1-20)
I am as when, &c.--It is the same with me as with one seeking fruits after the harvest, grapes after the vintage. "There is not a cluster" to be found: no "first-ripe fruit" (or "early fig"; see on Is 28:4) which "my soul desireth" [MAURER]. So I look in vain for any good men left (Mic 7:2).
7:27:2: Վա՛յ անձին իմում. զի կորեա՛ւ երկիւղած յերկրէ. եւ ո՛չ գոյ ուղիղ ՚ի մէջ մարդկան. ամենեքին արեամբ դատին. իւրաքանչիւր զընկեր իւր նեղելով նեղեն[10600]։ [10600] Ոմանք. Զընկեր նեղելով նե՛՛։
2 Վա՛յ ինձ, որովհետեւ երկիւղածութիւնը վերացաւ երկրից, եւ մարդկանց մէջ չկայ մէկը, որ ուղիղ լինի. բոլորը արեամբ են դատում, իւրաքանչիւրը սաստիկ նեղում է իր ընկերոջը, եւ իրենց ձեռքը չարիք անելու սովոր են դարձնում:
2 Բարեպաշտը երկրէն կորսուեցաւ։Մարդոց մէջ ուղիղ մէկը չկայ։Ամէնքը արիւններու համար դարան կը մտնեն։Ամէն մարդ իր եղբայրը որոգայթով կ’որսայ։
Վա՜յ անձին իմում, զի կորեաւ`` երկիւղած յերկրէ, եւ ոչ գոյ ուղիղ ի մէջ մարդկան. ամենեքին [78]արեամբ դատին``, իւրաքանչիւր զընկեր իւր [79]նեղելով նեղեն:

7:2: Վա՛յ անձին իմում. զի կորեա՛ւ երկիւղած յերկրէ. եւ ո՛չ գոյ ուղիղ ՚ի մէջ մարդկան. ամենեքին արեամբ դատին. իւրաքանչիւր զընկեր իւր նեղելով նեղեն[10600]։
[10600] Ոմանք. Զընկեր նեղելով նե՛՛։
2 Վա՛յ ինձ, որովհետեւ երկիւղածութիւնը վերացաւ երկրից, եւ մարդկանց մէջ չկայ մէկը, որ ուղիղ լինի. բոլորը արեամբ են դատում, իւրաքանչիւրը սաստիկ նեղում է իր ընկերոջը, եւ իրենց ձեռքը չարիք անելու սովոր են դարձնում:
2 Բարեպաշտը երկրէն կորսուեցաւ։Մարդոց մէջ ուղիղ մէկը չկայ։Ամէնքը արիւններու համար դարան կը մտնեն։Ամէն մարդ իր եղբայրը որոգայթով կ’որսայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:27:2 Не стало милосердых на земле, нет правдивых между людьми; все строят ковы, чтобы проливать кровь; каждый ставит брату своему сеть.
7:2 ὅτι οτι since; that ἀπόλωλεν απολλυμι destroy; lose εὐλαβὴς ευλαβης conscientious ἀπὸ απο from; away τῆς ο the γῆς γη earth; land καὶ και and; even κατορθῶν κατορθοω in ἀνθρώποις ανθρωπος person; human οὐχ ου not ὑπάρχει υπαρχω happen to be; belong πάντες πας all; every εἰς εις into; for αἵματα αιμα blood; bloodstreams δικάζονται δικαζω each τὸν ο the πλησίον πλησιον near; neighbor αὐτοῦ αυτος he; him ἐκθλίβουσιν εκθλιβω squeeze out
7:2 אָבַ֤ד ʔāvˈaḏ אבד perish חָסִיד֙ ḥāsîḏ חָסִיד loyal מִן־ min- מִן from הָ hā הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth וְ wᵊ וְ and יָשָׁ֥ר yāšˌār יָשָׁר right בָּ bā בְּ in † הַ the אָדָ֖ם ʔāḏˌām אָדָם human, mankind אָ֑יִן ʔˈāyin אַיִן [NEG] כֻּלָּם֙ kullˌām כֹּל whole לְ lᵊ לְ to דָמִ֣ים ḏāmˈîm דָּם blood יֶאֱרֹ֔בוּ yeʔᵉrˈōvû ארב lie in ambush אִ֥ישׁ ʔˌîš אִישׁ man אֶת־ ʔeṯ- אֵת [object marker] אָחִ֖יהוּ ʔāḥˌîhû אָח brother יָצ֥וּדוּ yāṣˌûḏû צוד hunt חֵֽרֶם׃ ḥˈērem חֵרֶם net
7:2. periit sanctus de terra et rectus in hominibus non est omnes in sanguine insidiantur vir fratrem suum venatur ad mortemThe holy man is perished out of the earth, and there is none upright among men: they all lie in wait for blood, every one hunteth his brother to death.
2. The godly man is perished out of the earth, and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net.
7:2. The holy ones pass away from the land, and there is no one righteous among men. All wait in ambush for blood; a man hunts his brother to death.
7:2. The good [man] is perished out of the earth: and [there is] none upright among men: they all lie in wait for blood; they hunt every man his brother with a net.
The good [man] is perished out of the earth: and [there is] none upright among men: they all lie in wait for blood; they hunt every man his brother with a net:

7:2 Не стало милосердых на земле, нет правдивых между людьми; все строят ковы, чтобы проливать кровь; каждый ставит брату своему сеть.
7:2
ὅτι οτι since; that
ἀπόλωλεν απολλυμι destroy; lose
εὐλαβὴς ευλαβης conscientious
ἀπὸ απο from; away
τῆς ο the
γῆς γη earth; land
καὶ και and; even
κατορθῶν κατορθοω in
ἀνθρώποις ανθρωπος person; human
οὐχ ου not
ὑπάρχει υπαρχω happen to be; belong
πάντες πας all; every
εἰς εις into; for
αἵματα αιμα blood; bloodstreams
δικάζονται δικαζω each
τὸν ο the
πλησίον πλησιον near; neighbor
αὐτοῦ αυτος he; him
ἐκθλίβουσιν εκθλιβω squeeze out
7:2
אָבַ֤ד ʔāvˈaḏ אבד perish
חָסִיד֙ ḥāsîḏ חָסִיד loyal
מִן־ min- מִן from
הָ הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
וְ wᵊ וְ and
יָשָׁ֥ר yāšˌār יָשָׁר right
בָּ בְּ in
הַ the
אָדָ֖ם ʔāḏˌām אָדָם human, mankind
אָ֑יִן ʔˈāyin אַיִן [NEG]
כֻּלָּם֙ kullˌām כֹּל whole
לְ lᵊ לְ to
דָמִ֣ים ḏāmˈîm דָּם blood
יֶאֱרֹ֔בוּ yeʔᵉrˈōvû ארב lie in ambush
אִ֥ישׁ ʔˌîš אִישׁ man
אֶת־ ʔeṯ- אֵת [object marker]
אָחִ֖יהוּ ʔāḥˌîhû אָח brother
יָצ֥וּדוּ yāṣˌûḏû צוד hunt
חֵֽרֶם׃ ḥˈērem חֵרֶם net
7:2. periit sanctus de terra et rectus in hominibus non est omnes in sanguine insidiantur vir fratrem suum venatur ad mortem
The holy man is perished out of the earth, and there is none upright among men: they all lie in wait for blood, every one hunteth his brother to death.
7:2. The holy ones pass away from the land, and there is no one righteous among men. All wait in ambush for blood; a man hunts his brother to death.
7:2. The good [man] is perished out of the earth: and [there is] none upright among men: they all lie in wait for blood; they hunt every man his brother with a net.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3. Пророк раскрывает смысл образа 1-го ст. и повторяет обличения высказанные уже ранее, распространяя их теперь на весь народ, а не на одних знатных (ср. II:1-2, 8; III:3). - Начальник требует подарков, последнее слово добавлено переводчиками по требованию смысла. Слав. текст 2-3: дает мысль сходную с евр. -рус., но в некоторых выражениях отступает от первого. Слова слав. текста "И, люте мне, душе", греч. oi moi yuch, не имеют соответствия в подлиннике ст. 2-го и явились, вероятно, потому, что LXX отнесли к ст. 2-му конец ст. 1-го ivvethah naphschi ("желает душа моя"), который они прочитали ojah naphschi, горе душе моей. - Все строят ковы (jerovu), чтобы проливать кровь (ledamim, для кровей): "вси во кровех прятся" (dikazontai), т. е. все судятся до крови, так как LXX вместо jeerovu (от arav плести сеть, подстерегать) читали сходное jarivu (от rix судиться). - Каждый ставит (jazudu) брату своему сеть (cherem): образ заимствован от охотничьих занятий; в слав. "кийждо ближняго своего озлобляет озлоблением", так как вместо jazudu (плетут, ставят) LXX читали jazuru (от zur притеснять), а слово cherem (сеть) принято ими в значении ekqlibh, озлобление. - Судия судит за взятки (baschillum): в слав. с греч. "судия мирная словеса глаголет", т. е. потворствует беззакониям вместе того, чтобы наказывать их; чтение LXX возникло, вероятно, потому, что евр. baschillum (за взятки) было прочтено keschalom (как мир, о мире), причем к рассматриваемому предложению отнесено было и следующее далее слово haggadol ("вельможа"), прочитанное как haddabar (слово). - Вельможи (haggadol) высказывают злые хотения души своей и извращают дело (hajeavthuha): LXX слово haggadol (вельможа), как уже замечено выше, отнесли к предшествующему предложению; редкое vajeavthuha (от adath свешивать, извращать) они производили или от abar (exairew, отнимаю, 2: Пар ХXXV:23) или от abad (exairw, Чис XXXIII 52); кроме того, перенесли из следующего стиха слова thovam, благая их; отсюда получилось неясное чтение слав. текста: "желание души его есть: и отыму благая их".
Adam Clarke: Commentary on the Bible - 1831
7:2: The good man is perished out of the earth - A similar sentiment may be found, Psa 12:1; Isa 57:1. As the early fig of excellent flavor cannot be found in the advanced season of summer, or a choice cluster of grapes after vintage, so neither can the good and upright man be discovered by searching in Israel. This comparison, says Bp. Newcome, is beautifully implied.
They hunt every man his brother with a net - This appears to be an allusion to the ancient mode of duel between the retiarius and secutor. The former had a casting net, which he endeavoured to throw over the head of his antagonist, that he might then despatch him with his short sword. The other parried the cast; and when the retiarius missed, he was obliged to run about the field to get time to set his net in right order for another throw. While he ran, the other followed, that he might despatch him before he should be able to recover the proper position of his net; and hence the latter was called secutor, the pursuer, as the other was called retiarius, or the net man. I have explained this before on Job, and other places; but because it is rarely noticed by commentators, I explain the allusion here once more. Abp. Newcome by not attending to this, has translated איש את אחיהו יצודו חרם ish eth achihu yatsudu cherem, "They hunt every man his brother for his destruction;" though he put net in the margin.
Albert Barnes: Notes on the Bible - 1834
7:2: The, good - or godly, or merciful, the English margin
Man - The Hebrew word contains all. It is "he who loveth tenderly and piously" God, for His own sake, and man, for the sake of God. Mercy was probably chiefly intended, since it wits to this that the prophet had exhorted, and the sins which he proceeds to speak of, are against this. But imaginary love of God without love of man, or love of man without the love of God, is mere self-deceit. "Is perished out of the earth," that is, by an untimely death. The good had either been withdrawn by God from the evil to come Isa 57:1, or had Leon cut off by those who laid wait for blood; in which case their death brought a double evil, through the guilt which such sin contracted, and then, through the loss of those who might be an example to others, and whose prayers God would hear. The loving and upright, all, who were men of mercy and truth, had ceased. They who were left, "all lie in wait for blood," literally, bloods , that is, bloodshedding; all, as far as man can see; as Elijah complains that he was left alone.
Amid the vast number of the wicked, the righteous were as though they were not. Isaiah, at the same time, complains of the like sins, and that it was as though there were none righteous; "Your hands are defiled with blood, and your fingers with iniquity; your lips hate spoken lies, your tongue hath muttered perverseness. None calleth for justice, nor any pleadeth for truth" Isa 59:2-3. Indirectly, or directly, they destroyed life . To violence they add treachery. The good and loving had perished, and all is now violence; the upright had ceased, and all now is deceit. "They hunt every man his brother with a net." Every man is the brother of every man, because he is man, born of the same first parent, children of the same Father: yet they lay wait for one another, as hunters for wild beasts (Compare Psa 35:7; Psa 57:7; Psa 140:6; Jer 5:26).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:2: good: or, godly, or, merciful
is perished: Psa 12:1, Psa 14:1-3; Isa 57:1; Rom 3:10-18
they all: Pro 1:11, Pro 12:6; Isa 59:7; Jer 5:16
hunt: Sa1 24:11, Sa1 26:20; Psa 57:6; Jer 5:26, Jer 16:16; Lam 4:18; Hab 1:15-17
Carl Friedrich Keil and Franz Delitzsch
7:2
"The godly man has disappeared from the earth, and there is no more a righteous man among men. All lie in wait for blood, they hunt every man his brother with the net. Mic 7:3. Their hands are after evil, to make it good. The prince asks, and the judge is for reward; and the great man, he speaks the evil of his soul: and they twist it together." The grape and the early fig signify the good and the righteous man. חסיד is not the God-fearing man, but, according to the context, the man who cherishes love and fidelity. אבד, not "to have perished," but to be lost, to have disappeared. מן הארץ, not "out of the land," but, as the parallel בּאדם shows, from the earth, out of the world. For the fact itself, compare Ps 12:2 and Is 57:1. They all lie in wait for blood, i.e., not that they all go about committing murder, but simply that they set their minds upon quarrels, cheating, and treachery, that they may rob their neighbour of his means of existence, so that he must perish (cf. Mic 3:2-3; Mic 2:1-2); at the same time, even murderous thoughts are not excluded. The same thing is implied in the hunting with the net. אח, the brother, is the fellow-countryman (for this figure, compare Ps 10:9; Ps 35:7-8, etc.). In Mic 7:3 the words from על הרע to להיטיב are not to be joined to what follows so as to form one sentence. Such a combination is not only opposed to the accents, but is at variance with the structure of the whole verse, which consists of several short clauses, and it does not even yield a natural thought; consequently Ewald proposes to alter the text (שׁואל). הרע is hardly the inf. hiph. "to do evil," but most likely a noun with the article, "the evil;" and the thought is therefore either "both hands are (sc., busy) with evil," or "both hands are stretched out to evil," to make it good, i.e., to carry out the evil well (היטיב as in Jer 2:33), or to give evil such a form that it shall appear to be good, or right. This thought is then made special: the prince, the judge, and the great man, i.e., the rich man and mighty man (Lev 19:15; 1Kings 25:2), weave a thing to make evil good. עבּת, to weave, to twist together, after עבות, twist or string. The subject to ויעבּתוּה is to be found in the three classes already named, and not merely in the judge and the great man. There is just as little reason for this limitation as for the assumption that the great man and the prince are one person. The way in which the three twist the thing or the evil plan together is indicated in the statements of the three previous clauses. The prince asks, sc. for the condemnation of a righteous or innocent man; and the judge grants this for recompense against compensation; and the rich man co-operates by speaking havvath napshō. Havvâh in most passages is universally allowed to signify hurt, mischief, destruction; and the only question is, whether this meaning is to be traced to הוה = אוה, to breathe (Hupfeld on Ps 5:10), or to הוה, to occur, an occurrence, then specially an evil occurrence (Hengstenberg, Diss. on the Pentateuch, vol. i. p. 252). Only in Prov 10:3 and the passage before us is havvâh said to signify desire in a bad sense, or evil lust. But, as Caspari has shown, the meaning is neither necessary nor established in either of these two passages. In Prov 10:3 the meaning aerumna activa aliisque inferenda is quite sufficient; and C. B. Michaelis has adopted it for the present passage: "The great man speaks the mischief of his soul," i.e., the injury or destruction of another, for which he cherishes a desire. Nephesh, the soul as the seat of desire. הוּא is not introduced to strengthen the suffix attached to נפשׁו, "of his, yea of his soul" (Ewald, Hitzig, Umbreit); for not only are the accents against this, but also the thought, which requires no such strengthening. It is an emphatic repetition of the subject haggâdōl. The great man weaves evil with the king and judge, by desiring it, and expressing the desire in the most open manner, and thereby giving to the thing an appearance of right.
Geneva 1599
7:2 The good [man] is perished out of the earth: and [there is] none upright among men: (b) they all lie in wait for blood; they hunt every man his brother with a net.
(b) He shows that the prince, the judge, and the rich man are all linked together to do evil, and to disguise the deeds of one another.
John Gill
7:2 The good man is perished out of the earth,.... Here the prophet expresses in plain words what he had before delivered in figurative terms. The "good" or "godly" man, as in Ps 12:1; is one that has received the grace of God, and blessings of grace from him, and lives a godly life and conversation; who has the good work of grace begun in him and is found in the performance of good works, and does his duty both to God and man from godly principles; and particularly is kind and merciful to the poor and needy, and those in distress. The complaint is, that there were few, or scarce any, of this character in the earth, in the land of Israel, where there used to be great numbers of them, but now they were all dead and gone; for this is to be understood, not of the perishing of their graces or comforts, much less of their perishing in their sins, or perishing eternally, but of their corporeal death:
and there is none upright among men; that are upright in heart and life; that have right spirits renewed in them, are Israelites indeed, in whom there is no guile; and walk uprightly, according to the rule of the divine word, truly honest, faithful men; very few such were to be found, scarce any; see Ps 12:1;
they all lie in wait for blood; for the substance, wealth, and riches of men, which is as their blood and life; is their livelihood, that on which they live; this they wait for an opportunity to get from them, and, when it offers, greedily seize it; and stick not even to shed blood, and take away life, for the sake of gain:
they hunt every man his brother with a net; as men lay nets for fish, and fowl, and beasts, and hunt them till they have got them into them; so these men laid snares, not for strangers only, but for their own brethren, to entangle them in, and cheat and defraud them of their substance; and this they would do, even to the destruction of them, as some (s) render it; for the word also signifies "anathema", destruction, as well as a "net". So the Targum.
"betray or deliver his brother to destruction.''
(s) "ad necem", Tigurine version; "anathema, caedes", Drusius; "ad occasuinem", ibid.
Robert Jamieson, A. R. Fausset and David Brown
7:2 The Hebrew expresses "one merciful and good in relation to man," rather than to God.
is perished out of the earth-- (Ps 12:1).
7:37:3: Զձեռս իւրեանց պատրաստեն ՚ի չար։ Իշխանն խնդրէ, եւ դատաւորն խօսի բանս խաղաղութեան ըստ ցանկութեան անձին իւրոյ.
3 Իշխանը նուէր է խնդրում, իսկ դատաւորը խաղաղութեան խօսքեր է ասում իրեն պէտք եղած ձեւով:
3 Ձեռքերով չարութիւն ընելու համար Իշխանը պարգեւ կը պահանջէ Եւ դատաւորը կաշառքի կը նայի։Մեծ մարդը իր սրտին ցանկութեանը համեմատ կը խօսի։Այսպէս զանիկա կը ծռեն։
Զձեռս իւրեանց պատրաստեն ի չար. իշխանն խնդրէ, եւ [80]դատաւորն խօսի բանս խաղաղութեան ըստ ցանկութեան անձին իւրոյ:

7:3: Զձեռս իւրեանց պատրաստեն ՚ի չար։ Իշխանն խնդրէ, եւ դատաւորն խօսի բանս խաղաղութեան ըստ ցանկութեան անձին իւրոյ.
3 Իշխանը նուէր է խնդրում, իսկ դատաւորը խաղաղութեան խօսքեր է ասում իրեն պէտք եղած ձեւով:
3 Ձեռքերով չարութիւն ընելու համար Իշխանը պարգեւ կը պահանջէ Եւ դատաւորը կաշառքի կը նայի։Մեծ մարդը իր սրտին ցանկութեանը համեմատ կը խօսի։Այսպէս զանիկա կը ծռեն։
zohrab-1805▾ eastern-1994▾ western am▾
7:37:3 Руки их обращены к тому, чтобы уметь делать зло; начальник требует подарков, и судья судит за взятки, а вельможи высказывают злые хотения души своей и извращают дело.
7:3 ἐπὶ επι in; on τὸ ο the κακὸν κακος bad; ugly τὰς ο the χεῖρας χειρ hand αὐτῶν αυτος he; him ἑτοιμάζουσιν ετοιμαζω prepare ὁ ο the ἄρχων αρχων ruling; ruler αἰτεῖ αιτεω ask καὶ και and; even ὁ ο the κριτὴς κριτης judge εἰρηνικοὺς ειρηνικος peaceful λόγους λογος word; log ἐλάλησεν λαλεω talk; speak καταθύμιον καταθυμιος soul αὐτοῦ αυτος he; him ἐστιν ειμι be καὶ και and; even ἐξελοῦμαι εξαιρεω extract; take out
7:3 עַל־ ʕal- עַל upon הָ hā הַ the רַ֤ע rˈaʕ רַע evil כַּפַּ֨יִם֙ kappˈayim כַּף palm לְ lᵊ לְ to הֵיטִ֔יב hêṭˈîv יטב be good הַ ha הַ the שַּׂ֣ר śśˈar שַׂר chief שֹׁאֵ֔ל šōʔˈēl שׁאל ask וְ wᵊ וְ and הַ ha הַ the שֹּׁפֵ֖ט ššōfˌēṭ שׁפט judge בַּ ba בְּ in † הַ the שִּׁלּ֑וּם ššillˈûm שִׁלּוּם reward וְ wᵊ וְ and הַ ha הַ the גָּדֹ֗ול ggāḏˈôl גָּדֹול great דֹּבֵ֨ר dōvˌēr דבר speak הַוַּ֥ת hawwˌaṯ הַוָּה desire נַפְשֹׁ֛ו nafšˈô נֶפֶשׁ soul ה֖וּא hˌû הוּא he וַֽ wˈa וְ and יְעַבְּתֽוּהָ׃ yᵊʕabbᵊṯˈûhā עבת pervert
7:3. malum manuum suarum dicunt bonum princeps postulat et iudex in reddendo est et magnus locutus est desiderium animae suae et conturbaverunt eamThe evil of their hands they call good: the prince requireth, and the judge is for giving: and the great man hath uttered the desire of his soul, and they have troubled it.
3. Their hands are upon that which is evil to do it diligently; the prince asketh, and the judge for a reward; and the great man, he uttereth the mischief of his soul: thus they weave it together.
7:3. The evil of their hands, they call good. The leader is demanding, and the judge is yielding, and the great is speaking the desire of his soul, and they have confused it.
7:3. That they may do evil with both hands earnestly, the prince asketh, and the judge [asketh] for a reward; and the great [man], he uttereth his mischievous desire: so they wrap it up.
That they may do evil with both hands earnestly, the prince asketh, and the judge [asketh] for a reward; and the great [man], he uttereth his mischievous desire: so they wrap it up:

7:3 Руки их обращены к тому, чтобы уметь делать зло; начальник требует подарков, и судья судит за взятки, а вельможи высказывают злые хотения души своей и извращают дело.
7:3
ἐπὶ επι in; on
τὸ ο the
κακὸν κακος bad; ugly
τὰς ο the
χεῖρας χειρ hand
αὐτῶν αυτος he; him
ἑτοιμάζουσιν ετοιμαζω prepare
ο the
ἄρχων αρχων ruling; ruler
αἰτεῖ αιτεω ask
καὶ και and; even
ο the
κριτὴς κριτης judge
εἰρηνικοὺς ειρηνικος peaceful
λόγους λογος word; log
ἐλάλησεν λαλεω talk; speak
καταθύμιον καταθυμιος soul
αὐτοῦ αυτος he; him
ἐστιν ειμι be
καὶ και and; even
ἐξελοῦμαι εξαιρεω extract; take out
7:3
עַל־ ʕal- עַל upon
הָ הַ the
רַ֤ע rˈaʕ רַע evil
כַּפַּ֨יִם֙ kappˈayim כַּף palm
לְ lᵊ לְ to
הֵיטִ֔יב hêṭˈîv יטב be good
הַ ha הַ the
שַּׂ֣ר śśˈar שַׂר chief
שֹׁאֵ֔ל šōʔˈēl שׁאל ask
וְ wᵊ וְ and
הַ ha הַ the
שֹּׁפֵ֖ט ššōfˌēṭ שׁפט judge
בַּ ba בְּ in
הַ the
שִּׁלּ֑וּם ššillˈûm שִׁלּוּם reward
וְ wᵊ וְ and
הַ ha הַ the
גָּדֹ֗ול ggāḏˈôl גָּדֹול great
דֹּבֵ֨ר dōvˌēr דבר speak
הַוַּ֥ת hawwˌaṯ הַוָּה desire
נַפְשֹׁ֛ו nafšˈô נֶפֶשׁ soul
ה֖וּא hˌû הוּא he
וַֽ wˈa וְ and
יְעַבְּתֽוּהָ׃ yᵊʕabbᵊṯˈûhā עבת pervert
7:3. malum manuum suarum dicunt bonum princeps postulat et iudex in reddendo est et magnus locutus est desiderium animae suae et conturbaverunt eam
The evil of their hands they call good: the prince requireth, and the judge is for giving: and the great man hath uttered the desire of his soul, and they have troubled it.
7:3. The evil of their hands, they call good. The leader is demanding, and the judge is yielding, and the great is speaking the desire of his soul, and they have confused it.
7:3. That they may do evil with both hands earnestly, the prince asketh, and the judge [asketh] for a reward; and the great [man], he uttereth his mischievous desire: so they wrap it up.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:3: That they may do evil with both hands - That is, earnestly, greedily, to the uttermost of their power. The Vulgate translates: Malum manuum suarum dicunt bonum; "The evil of their hands they call good."
The prince asketh - A bribe, to forward claims in his court.
The judge asketh for a reward - That he may decide the cause in favor of him who gives most money, whether the cause be good or evil. This was notoriously the case in our own country before the giving of Magna Charta; and hence that provision, Nulli vendemus justitiam aut rectum: "We will not sell justice to any man." And this was not the only country in which justice and judgment were put to sale.
The great man, he uttereth his mischievous desire - Such consider themselves above law, and they make no secret of their unjust determinations. And so they wrap it up - they all conjoin in doing evil in their several offices, and oppressing the poor; so our translators have interpreted the original ויעבתוה vayeabtuha, which the versions translate variously. Newcome has, "And they do abominably."
Albert Barnes: Notes on the Bible - 1834
7:3: That they may do evil with both hands earnestly - (Literally, upon evil both hands to do well,) that is, "both their hands are upon evil to do it well," or "earnestly" , as our translation gives the meaning; only the Hebrew expresses more, that evil is their good, and their good or excellence is in evil. Bad men gain a dreadful skill and wisdom in evil, as Satan has; and cleverness in evil is their delight. Jerome: "They call the evil of their hands good." "The prince asketh, and the judge asketh (or, it may more readily be supplied, judgeth, doth that which is his office,) against right "for a reward", (which was strictly forbidden,) "and the great man he uttereth his mischievos desire" (Deu 16:19. See above Mic 3:11), (or the "desire of his soul".) Even the shew of good is laid aside; whatever the heart conceives and covets, it utters; - mischief to others and in the end to itself.
The mischief comes forth from the soul, and returns upon it. "The elders and nobles in the city" Kg1 21:8, Kg1 21:11, as well as Ahab, took part, (as one instance,) in the murder of Naboth. The great man, however, here, is rather the source of the evil, which he induces others to effect; so that as many as there were great, so many sources were there of oppression. All, prince, judges, the great, unite in the ill, and this not once only, but they are ever doing it and "so they wrap it up", (literally, twist, intertwine it.) Things are twisted, either to strengthen, or to pervert or intricate them. It might mean, they "strengthen" it, that which their soul covets against; the poor, or they "pervert" it, the cause of the poor.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:3: do: Pro 4:16, Pro 4:17; Jer 3:5; Eze 22:6
the prince: Mic 3:11; Isa 1:23; Jer 8:10; Eze 22:27; Hos 4:18; Amo 5:12; Mat 26:15
the great: Kg1 21:9-14
his mischievous desire: Heb. the mischief of his soul
wrap: Isa 26:21; Luk 12:1, Luk 12:2; Co1 4:5
Geneva 1599
7:3 That they may do evil with both hands earnestly, the prince asketh, and the judge [asketh] for a reward; and the (c) great [man], he uttereth his mischievous desire: so (d) they wrap it up.
(c) That is, the rich man that is able to give money, abstains from no wickedness or injury.
(d) These men agree among themselves, and conspire with one another to do evil.
John Gill
7:3 That they may do evil with both hands earnestly,.... Or "well" (t), strenuously, diligently, to the utmost of their power, labouring at it with all their might and main; as wicked men generally are more industrious, and exert themselves more to do evil than good men do to do good; and even weary themselves to commit iniquity: or, "instead of doing good", as Marinus in Aben Ezra, take a great deal of pains to do evil; work with both hands at it, instead of doing good. The Septuagint and Arabic versions render it, "they prepare their hands for evil"; the Syriac version is, "their hands are read? to evil, and they do not do good"; with which agrees the Targum,
"they do evil with their hands, and do not do good.''
Some make the sense to depend on what goes before and follows; "to do evil, both hands" are open and ready, and they hurt with them; "but to do, good the prince asketh, and the judge for a reward" (u); forward enough to do evil, but very backward to do any good office;
the prince asketh, and the judge asketh for a reward; and, if they do it, must be bribed, and have a reward for it, even persons of such high character; but this sense is not favoured by, the accents; besides, by what follows, it seems as if the "prince", by whom may be meant the king upon the throne, and the "judge" he that sits upon the bench under him, sought for bribes to do an ill thing; to give a cause wrong against a poor man, and in favour of a rich man that will bribe high:
and the great man he uttereth his mischievous desire; the depravity, corruption, and perverseness of his soul; who is either some great man at court, that, being encouraged by the example of the prince and judge, openly and publicly requires a bribe also to do an ill thing; and without any shame or blushing promises to do it on that consideration; or a counsellor at the bar, who openly declares that he will speak in such a cause, though a bad one, and defend it, and not doubt of carrying it; or else this is some rich wicked man, that seeks to oppress his poor neighbour, and, being favoured by the prince and judge he has bribed, does without fear or shame speak out the wickedness of his heart, and what an ill design he has against his neighbour, whose mischief, hurt, and ruin, he seeks:
so they wrap it up together; or, "twist it together" (w); as cords are, which thereby become strong; slid so these three work up this mischievous business, and strengthen and establish it; and such a threefold cord of wickedness is not easily broken or unravelled: or, "they perplex it" (x); as thick branches of trees are implicated and wrapped together; so these agree to puzzle and perplex a cause, that they may have some show of carrying it with justice and truth. So the Vulgate Latin version renders it, "they trouble it"; confound the matter, and make it dark, dubious, and difficult. The Targum is, "they corrupt it"; or deprave it; put an ill sense on things, and make a wrong construction of them.
(t) "bene", Drusius. (u) So Grotius. (w) "contorquent", Junius & Tremellius, Piscator, Drusius; "contorquere solent", Burkius; "contortuplicant", Junius, Grotius; so R. Sol. Urbin. Ohel Moed, fol. 38. 2. (x) "A radice quae intricare significat, atque confusum reddere, atque perplexum", Sanctius,
John Wesley
7:3 Both hands - With all diligence. The great man - The great man at court, who can do what he will there. Uttereth - Is bold to speak plainly. Desire - His unjust, oppressive design. They - They all jointly promote violence and cruelty.
Robert Jamieson, A. R. Fausset and David Brown
7:3 That they may do evil with both hands earnestly--literally, "Their hands are for evil that they may do it well" (that is, cleverly and successfully).
the great man, he--emphatic repetition. As for the great man, he no sooner has expressed his bad desire (literally, the "mischief or lust of his soul), than the venal judges are ready to wrest the decision of the case according to his wish.
so they wrap it up--The Hebrew is used of intertwining cords together. The "threefold cord is not quickly broken" (Eccles 4:12); here the "prince," the "judge," and the "great man" are the three in guilty complicity. "They wrap it up," namely, they conspire to carry out the great man's desire at the sacrifice of justice.
7:47:4: եւ հանից զբարութիւն նոցա իբրեւ զցեց որ ուտէ եւ շրջի ՚ի վերայ կանոնի յաւուր այցելութեան։ Վա՛յ վա՛յ, վրէժխնդրութիւնք քո եկին հասին. արդ եղիցին լալիք նոցա։
4 Ես կը հանեմ նրանց միջից այն բարութիւնը, որը ցեցի նման ուտում եւ պտտւում է կանոնի վրայ դատաքննութեան օրը: Վա՛յ, վա՛յ, եկաւ հասաւ քո վրէժխնդրութիւնը. արդ, թող լաց լինեն նրանք:
4 Անոնց աղէկը՝ փուշի պէս, Շիտակը փշեղէն ցանկէն գէշ է. Քու դէտերուդ օրը քու պատիժդ եկաւ, Անոնց շփոթութիւնը հիմա պիտի ըլլայ։
եւ հանից զբարութիւն նոցա իբրեւ զցեց` որ ուտէ եւ շրջի ի վերայ կանոնի յաւուր այցելութեան. վա՜յ վա՜յ, վրէժխնդրութիւնք քո եկին հասին``. արդ եղիցին լալիք նոցա:

7:4: եւ հանից զբարութիւն նոցա իբրեւ զցեց որ ուտէ եւ շրջի ՚ի վերայ կանոնի յաւուր այցելութեան։ Վա՛յ վա՛յ, վրէժխնդրութիւնք քո եկին հասին. արդ եղիցին լալիք նոցա։
4 Ես կը հանեմ նրանց միջից այն բարութիւնը, որը ցեցի նման ուտում եւ պտտւում է կանոնի վրայ դատաքննութեան օրը: Վա՛յ, վա՛յ, եկաւ հասաւ քո վրէժխնդրութիւնը. արդ, թող լաց լինեն նրանք:
4 Անոնց աղէկը՝ փուշի պէս, Շիտակը փշեղէն ցանկէն գէշ է. Քու դէտերուդ օրը քու պատիժդ եկաւ, Անոնց շփոթութիւնը հիմա պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:47:4 Лучший из них как терн, и справедливый хуже колючей изгороди, день провозвестников Твоих, посещение Твое наступает; ныне постигнет их смятение.
7:4 τὰ ο the ἀγαθὰ αγαθος good αὐτῶν αυτος he; him ὡς ως.1 as; how σὴς σος your ἐκτρώγων εκτρωγω and; even βαδίζων βαδιζω in; on κανόνος κανων standard ἐν εν in ἡμέρᾳ ημερα day σκοπιᾶς σκοπια woe οὐαί ουαι woe αἱ ο the ἐκδικήσεις εκδικησις vindication; vengeance σου σου of you; your ἥκασιν ηκω here νῦν νυν now; present ἔσονται ειμι be κλαυθμοὶ κλαυθμος weeping αὐτῶν αυτος he; him
7:4 טֹובָ֣ם ṭôvˈām טֹוב good כְּ kᵊ כְּ as חֵ֔דֶק ḥˈēḏeq חֵדֶק nightshade יָשָׁ֖ר yāšˌār יָשָׁר right מִ mi מִן from מְּסוּכָ֑ה mmᵊsûḵˈā מְסוּכָה hedge יֹ֤ום yˈôm יֹום day מְצַפֶּ֨יךָ֙ mᵊṣappˈeʸḵā צפה look out פְּקֻדָּתְךָ֣ pᵊquddāṯᵊḵˈā פְּקֻדָּה commission בָ֔אָה vˈāʔā בוא come עַתָּ֥ה ʕattˌā עַתָּה now תִהְיֶ֖ה ṯihyˌeh היה be מְבוּכָתָֽם׃ mᵊvûḵāṯˈām מְבוּכָה confusion
7:4. qui optimus in eis est quasi paliurus et qui rectus quasi spina de sepe dies speculationis tuae visitatio tua venit nunc erit vastitas eorumHe that is best among them, is as a brier, and he that is righteous, as the thorn of the hedge. The day of thy inspection, thy visitation cometh: now shall be their destruction.
4. The best of them is as a brier: the most upright is than a thorn hedge: the day of thy watchmen, even thy visitation, is come; now shall be their perplexity.
7:4. Whoever is best among them is like a thorny plant, and he who is righteous is like a thorny hedge. The day of your inspection, your visitation, arrives. Now will be their ruination.
7:4. The best of them [is] as a brier: the most upright [is sharper] than a thorn hedge: the day of thy watchmen [and] thy visitation cometh; now shall be their perplexity.
The best of them [is] as a brier: the most upright [is sharper] than a thorn hedge: the day of thy watchmen [and] thy visitation cometh; now shall be their perplexity:

7:4 Лучший из них как терн, и справедливый хуже колючей изгороди, день провозвестников Твоих, посещение Твое наступает; ныне постигнет их смятение.
7:4
τὰ ο the
ἀγαθὰ αγαθος good
αὐτῶν αυτος he; him
ὡς ως.1 as; how
σὴς σος your
ἐκτρώγων εκτρωγω and; even
βαδίζων βαδιζω in; on
κανόνος κανων standard
ἐν εν in
ἡμέρᾳ ημερα day
σκοπιᾶς σκοπια woe
οὐαί ουαι woe
αἱ ο the
ἐκδικήσεις εκδικησις vindication; vengeance
σου σου of you; your
ἥκασιν ηκω here
νῦν νυν now; present
ἔσονται ειμι be
κλαυθμοὶ κλαυθμος weeping
αὐτῶν αυτος he; him
7:4
טֹובָ֣ם ṭôvˈām טֹוב good
כְּ kᵊ כְּ as
חֵ֔דֶק ḥˈēḏeq חֵדֶק nightshade
יָשָׁ֖ר yāšˌār יָשָׁר right
מִ mi מִן from
מְּסוּכָ֑ה mmᵊsûḵˈā מְסוּכָה hedge
יֹ֤ום yˈôm יֹום day
מְצַפֶּ֨יךָ֙ mᵊṣappˈeʸḵā צפה look out
פְּקֻדָּתְךָ֣ pᵊquddāṯᵊḵˈā פְּקֻדָּה commission
בָ֔אָה vˈāʔā בוא come
עַתָּ֥ה ʕattˌā עַתָּה now
תִהְיֶ֖ה ṯihyˌeh היה be
מְבוּכָתָֽם׃ mᵊvûḵāṯˈām מְבוּכָה confusion
7:4. qui optimus in eis est quasi paliurus et qui rectus quasi spina de sepe dies speculationis tuae visitatio tua venit nunc erit vastitas eorum
He that is best among them, is as a brier, and he that is righteous, as the thorn of the hedge. The day of thy inspection, thy visitation cometh: now shall be their destruction.
7:4. Whoever is best among them is like a thorny plant, and he who is righteous is like a thorny hedge. The day of your inspection, your visitation, arrives. Now will be their ruination.
7:4. The best of them [is] as a brier: the most upright [is sharper] than a thorn hedge: the day of thy watchmen [and] thy visitation cometh; now shall be their perplexity.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. В начале ст. 4-го общая характеристика народа. Сравнением с терном, делающим землю негодною, приносящим вред, пророк желает указать на негодность народа в нравственном отношении. За это народ постигает суд - день провозвестников Твоих, т. е. день, предвозвещенный пророками, день посещения или наказания. LXX и слав. в ст. 4-м уклоняются от подлинника. По-видимому, cherek (терн) LXX понят как причастие от сharak (обрубать) или от charaz (резать), причем причастие они дополнили сущ. shV. моль; стоящее далее слово jaschar (справедливый) LXX поняли, как причастие от jaschar (прямо ходить); евр. jom mezappecha (день стражей твоих) они прочитали как jom mizpeh (день стражи) и отнесли как обстоят. врем. к предыдущему предложению, а не к последующему; отсюда вместо чтения рус. т. лучший из них - как терн, и справедливый - хуже колючей изгороди; день провозвестников Твоих в слав. читается: "яко моль поядаяй и ходяй по правилам (epi kanonoV, по ткацкому станку) в день стражбы". По слав. т. ст. 4: дополняет мысль, выраженную в конце ст. 3, и изображает отношение Бога к народу в день суда ("стражбы" - дозора, надсмотра): Господь будет для народа, как моль, поедающая нити (ср. Ос V:12; Ис L:9). Вместо чтения рус. тек. ныне постигнет их смятение (mevuchatham) в слав. "ныне будут плачы их": LXX, очевидно, mevuehatham производили от bachah плавать.
Adam Clarke: Commentary on the Bible - 1831
7:4: The best of them is as a brier - They are useless in themselves, and cannot be touched without wounding him that comes in contact with them. He alludes to the thick thorn hedges, still frequent in Palestine.
The day of thy watchmen - The day of vengeance, which the prophets have foreseen and proclaimed, is at hand. Now shall be their perplexity; no more wrapping up, all shall be unfolded. In that day every man will wish that he were different from what he is found to be; but he shall be judged for what he is, and for the deeds he has done.
Albert Barnes: Notes on the Bible - 1834
7:4: The best of them is as a brier - The gentlest of them is a thorn , strong, hard, piercing, which letteth nothing unresisting pass by but it taketh from it, "robbing the fleece, and wounding the sheep." "The most upright", those who, in comparison of others still worse, seem so, "is sharper than a thorn hedge", (literally, the upright, them a thorn hedge.) They are not like it only, but worse, and that in all ways; none is specified, and so none excepted; they were more crooked, more tangled, sharper. Both, as hedges, were set for protection; both, turned to injury. Jerome: "So that, where you would look for help, thence comes suffering." And if such be the best, what the rest?
The day of thy watchmen and thy visitation cometh - When all, even the good, are thus corrupted, the iniquity is full. Nothing now hinders the "visitation", which "the watchmen", or prophets, had so long foreseen and forewarned of. "Now shall be their perplexity" ; "now", without delay; for the day of destruction ever breakcth suddenly upon the sinner. "When they say, peace and safety, then sudden destruction cometh upon them" Th1 5:3. : "whose destruction cometh suddenly at an instant". They had perplexed the cause of the oppressed; they themselves were tangled together, intertwined in mischief, as a thorn-hedge. They should be caught in their own snare; they had perplexed their paths and should find no outlet.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:4: is a, Sa2 23:6, Sa2 23:7; Isa 55:13; Eze 2:6; Heb 6:8
the day: Eze 12:23, Eze 12:24; Hos 9:7, Hos 9:8; Amo 8:2
thy: Isa 10:3; Jer 8:12, Jer 10:15
now: Isa 22:5; Luk 21:25
Carl Friedrich Keil and Franz Delitzsch
7:4
And even the best men form no exception to the rule. Mic 7:4. "Their best man is like a briar; the upright man more than a hedge: the day of thy spies, thy visitation cometh, then will their confusion follow. Mic 7:5. Trust not in the neighbour, rely not upon the intimate one; keep the doors of thy mouth before her that is thy bosom friend. Mic 7:6. For the son despiseth the father, the daughter rises up against her mother, the daughter-in-law against her mother-in-law; a man's enemies are the people of his own house." טובם, the good man among them, i.e., the best man, resembles the thorn-bush, which only pricks, hurts, and injures. In ישׁר the force of the suffix still continues: the most righteous man among them; and מן before ממּסוּכה is used in a comparative sense: "is more, i.e., worse, than a thorn-hedge." The corruption of the nation has reached such a terrible height, that the judgment must burst in upon them. This thought comes before the prophet's mind, so that he interrupts the description of the corrupt condition of things by pointing to the day of judgment. The "day of thy watch-men," i.e., of thy prophets (Jer 6:17; Ezek 3:17; Ezek 33:7), is explained in the apposition peqŭddâthekhâ (thy visitation). The perfect בּאה is prophetic of the future, which is as certain as if it were already there. עתּה, now, i.e., when this day has come (really therefore = "then"), will their confusion be, i.e., then will the wildest confusion come upon them, as the evil, which now envelopes itself in the appearance of good, will then burst forth without shame and without restraint, and everything will be turned upside down. In the same sense as this Isaiah also calls the day of divine judgment a day of confusion (Is 22:5). In the allusion to the day of judgment the speaker addresses the people, whereas in the description of the corruption he speaks of them. This distinction thus made between the person speaking and the people is not at variance with the assumption that the prophet speaks in the name of the congregation, any more than the words "thy watchmen, thy visitation," furnish an objection to the assumption that the prophet was one of the watchmen himself. This distinction simply proves that the penitential community is not identical with the mass of the people, but to be distinguished from them. In Mic 7:5 the description of the moral corruption is continued, and that in the form of a warning not to trust one another any more, neither companion (רע) with whom one has intercourse in life, nor the confidential friend ('allūph), nor the most intimate friend of all, viz., the wife lying on the husband's bosom. Even before her the husband was to beware of letting the secrets of his heart cross his lips, because she would betray them. The reason for this is assigned in Mic 7:6, in the fact that even the holiest relations of the moral order of the world, the deepest ties of blood-relationship, are trodden under foot, and all the bonds of reverence, love, and chastity are loosened. The son treats his father as a fool (nibbēl, as in Deut 32:15). "The men of his house" (the subject of the last clause) are servants dwelling in the house, not relations (cf. Gen 17:23, Gen 17:27; Gen 39:14; 2Kings 12:17-18). This verse is applied by Christ to the period of the κρίσις which will attend His coming, in His instruction to the apostles in Mt 10:35-36 (cf. Lk 12:53). It follows from this, that we have not to regard Mic 7:5 and Mic 7:6 as a simple continuation of the description in Mic 7:2-4, but that these verses contain the explanation of עתּה תהיה מבוּכתם, in this sense, that at the outbreak of the judgment and of the visitation the faithlessness will reach the height of treachery to the nearest friends, yea, even of the dissolution of every family tie (cf. Mt 24:10, Mt 24:12).
Geneva 1599
7:4 The best of them [is] as (e) a brier: the most upright [is sharper] than a thorn hedge: the day of (f) thy watchmen [and] thy visitation cometh; now shall be their perplexity.
(e) They that are of most estimation and are counted most honest among them, are but thorns and briers to prick.
(f) Meaning the prophets and governors.
John Gill
7:4 The best of them is as a brier,.... Good for nothing but for burning, very hurtful and mischievous, pricking and scratching those that have to do with them:
the most upright is sharper than a thorn hedge; which, if a man lays hold on to get over, or attempts to pass through, his hands will be pricked, his face scratched, and his clothes tore off his back; so the best of these princes, judges, and great inch, who put on a show of goodness, and pretended to do justice, yet fetched blood, and got money out of everyone they were concerned with, and did them injury in one respect or another; or the best and most upright of the people of the land in general, that made the greatest pretensions to religion and virtue, yet in their dealings were sharp, and biting, and tricking; and took every fraudulent method to cheat, and overreach, and hurt men in their property:
the day of thy watchmen; either which the true prophets of the Lord, sometimes called watchmen, foretold should come, but were discredited and despised, will now most assuredly come; and it will be found to be true what they said should come to pass: or the day of the false prophets, as Kimchi and Ben Melech; either which they predicted as a good day, and now it should be seen whether it would be so or not; or the day of their punishment, for their false prophecies and deception of the people:
and thy visitation cometh; the time that God would punish the people in general for their iniquities, as! well as their false prophets, princes, judges, and great men; who also may be designed by watchmen:
now shall be their perplexity: the prince, the judge, and the great man, in just retaliation for their perplexing the cause of the poor; or of all the people, who would be surrounded and entangled with calamities and distresses, and not know which way to turn themselves, or how to get out of them.
John Wesley
7:4 As a briar - Mischievous and hurtful. The day - The day in which they shall sound the alarm. Cometh - Surely, speedily, and unavoidably. Now - When that day is come.
Robert Jamieson, A. R. Fausset and David Brown
7:4 as a brier--or thorn; pricking with injury all who come in contact with them (2Kings 23:6-7; Is 55:13; Ezek 2:6).
the day of thy watchmen--the day foretold by thy (true) prophets, as the time of "thy visitation" in wrath [GROTIUS]. Or, "the day of thy false prophets being punished"; they are specially threatened as being not only blind themselves, but leading others blindfold [CALVIN].
now--at the time foretold, "at that time"; the prophet transporting himself into it.
perplexity-- (Is 22:5). They shall not know whither to turn.
7:57:5: Մի՛ հաւատայք սիրելեաց, եւ մի՛ յուսայք յիշխանս. եւ յանկողնակցէ քումմէ զգո՛յշ լեր պատմել ինչ նմա։
5 Մի՛ հաւատացէք սիրելիներին, մի՛ ապաւինէք իշխաններին, զգո՛յշ եղիր քո անկողնակցից, որ որեւէ բան չպատմես նրան,
5 Բարեկամի մի՛ հաւատաք, Մտերիմ բարեկամի մի՛ ապաւինիք, Ծոցդ պառկողէն բերնիդ դռներուն հսկէ՛,
Մի՛ հաւատայք սիրելեաց, եւ մի՛ յուսայք [81]յիշխանս. եւ յանկողնակցէ քումմէ զգոյշ լեր պատմել ինչ նմա:

7:5: Մի՛ հաւատայք սիրելեաց, եւ մի՛ յուսայք յիշխանս. եւ յանկողնակցէ քումմէ զգո՛յշ լեր պատմել ինչ նմա։
5 Մի՛ հաւատացէք սիրելիներին, մի՛ ապաւինէք իշխաններին, զգո՛յշ եղիր քո անկողնակցից, որ որեւէ բան չպատմես նրան,
5 Բարեկամի մի՛ հաւատաք, Մտերիմ բարեկամի մի՛ ապաւինիք, Ծոցդ պառկողէն բերնիդ դռներուն հսկէ՛,
zohrab-1805▾ eastern-1994▾ western am▾
7:57:5 Не верьте другу, не полагайтесь на приятеля; от лежащей на лоне твоем стереги двери уст твоих.
7:5 μὴ μη not καταπιστεύετε καταπιστευω in φίλοις φιλος friend καὶ και and; even μὴ μη not ἐλπίζετε ελπιζω hope ἐπὶ επι in; on ἡγουμένοις ηγεομαι lead; consider ἀπὸ απο from; away τῆς ο the συγκοίτου συγκοιτος of you; your φύλαξαι φυλασσω guard; keep τοῦ ο the ἀναθέσθαι ανατιθημι relate τι τις anyone; someone αὐτῇ αυτος he; him
7:5 אַל־ ʔal- אַל not תַּאֲמִ֣ינוּ taʔᵃmˈînû אמן be firm בְ vᵊ בְּ in רֵ֔עַ rˈēₐʕ רֵעַ fellow אַֽל־ ʔˈal- אַל not תִּבְטְח֖וּ tivṭᵊḥˌû בטח trust בְּ bᵊ בְּ in אַלּ֑וּף ʔallˈûf אַלּוּף familiar מִ mi מִן from שֹּׁכֶ֣בֶת ššōḵˈeveṯ שׁכב lie down חֵיקֶ֔ךָ ḥêqˈeḵā חֵיק lap שְׁמֹ֖ר šᵊmˌōr שׁמר keep פִּתְחֵי־ piṯḥê- פֶּתַח opening פִֽיךָ׃ fˈîḵā פֶּה mouth
7:5. nolite credere amico et nolite confidere in duce ab ea quae dormit in sinu tuo custodi claustra oris tuiBelieve not a friend, and trust not in a prince: keep the doors of thy mouth from her that sleepeth in thy bosom.
5. Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom.
7:5. Do not be willing to believe a friend. And do not be willing to confide in a commander. From her, who sleeps in your bosom, keep the doors of your mouth closed.
7:5. Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom.
Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom:

7:5 Не верьте другу, не полагайтесь на приятеля; от лежащей на лоне твоем стереги двери уст твоих.
7:5
μὴ μη not
καταπιστεύετε καταπιστευω in
φίλοις φιλος friend
καὶ και and; even
μὴ μη not
ἐλπίζετε ελπιζω hope
ἐπὶ επι in; on
ἡγουμένοις ηγεομαι lead; consider
ἀπὸ απο from; away
τῆς ο the
συγκοίτου συγκοιτος of you; your
φύλαξαι φυλασσω guard; keep
τοῦ ο the
ἀναθέσθαι ανατιθημι relate
τι τις anyone; someone
αὐτῇ αυτος he; him
7:5
אַל־ ʔal- אַל not
תַּאֲמִ֣ינוּ taʔᵃmˈînû אמן be firm
בְ vᵊ בְּ in
רֵ֔עַ rˈēₐʕ רֵעַ fellow
אַֽל־ ʔˈal- אַל not
תִּבְטְח֖וּ tivṭᵊḥˌû בטח trust
בְּ bᵊ בְּ in
אַלּ֑וּף ʔallˈûf אַלּוּף familiar
מִ mi מִן from
שֹּׁכֶ֣בֶת ššōḵˈeveṯ שׁכב lie down
חֵיקֶ֔ךָ ḥêqˈeḵā חֵיק lap
שְׁמֹ֖ר šᵊmˌōr שׁמר keep
פִּתְחֵי־ piṯḥê- פֶּתַח opening
פִֽיךָ׃ fˈîḵā פֶּה mouth
7:5. nolite credere amico et nolite confidere in duce ab ea quae dormit in sinu tuo custodi claustra oris tui
Believe not a friend, and trust not in a prince: keep the doors of thy mouth from her that sleepeth in thy bosom.
7:5. Do not be willing to believe a friend. And do not be willing to confide in a commander. From her, who sleeps in your bosom, keep the doors of your mouth closed.
7:5. Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6. Пророк говорит не о будущем только, как полагают некоторые комментаторы (Кейль, Кнабенб), но и о настоящем. Такими же словами Господь Иисус Христос изображает состояние человечества пред вторым пришествием (Мф XXIV:10-12; Мк XIII:12). Вместо слов не полагайтесь на приятеля (bealuph) в слав. "не надейтеся на старейшины", так как aluph иногда имеет и значение начальника (Быт XXXVI). - Стереги двери уст твоих: у LXX и в слав. яснее: "хранися, еже сказати ей что". - Враги человеку - домашние его: у LXX добавлено panteV, "врази вси мужу домашнии его".
Adam Clarke: Commentary on the Bible - 1831
7:5: Trust ye not in a friend - These times will be so evil, and the people so wicked, that all bonds will be dissolved; and even the most intimate will betray each other, when they can hope to serve themselves by it.
On this passage, in the year 1798, I find I have written as follows: -
"Trust ye not in a friend. - Several of those whom I have delighted to call by that name have deceived me.
"Put ye not confidence in a guide. - Had I followed some of these I should have gone to perdition.
"Keep the door of thy mouth from her that lieth in thy bosom. - My wife alone never deceived me."
It is now twenty-seven years since, and I find no cause to alter what I then wrote.
Albert Barnes: Notes on the Bible - 1834
7:5: Trust ye not in a friend - It is part of the perplexity of crooked ways, that all relationships are put out of joint. Selfishness rends each from the other, and disjoints the whole frame of society. Passions and sin break every band of friendship, kindred, gratitude, nature. "Everyone 'seeketh his own'." Times of trial and of outward harass increase this; so that God's visitations are seasons of the most frightful recklessness as to everything but sell: So had God foretold Deu 28:53; so it was in the siege of Samaria Kg2 6:28, and in that of Jerusalem both by the Chaldeans Lam 4:3-16 and by the Romans . When the soul has lost the love of God, all other is but sceming love, since "natural affection" is from Him, and it too dies out, as God gives the soul over to itself Rom 1:28. The words describe partly the inward corruption, partly the outward causes which shall call it forth.
There is no real trust in any, where all are eorrupt. The outward straitness and perplexity, in which they shall be, makes that to crumble and fall to pieces, which was inwardly decayed and severed before. The words deepen, as they go on. First, "the friend", or neighbor, the common band of man and man; then "the guide", (or, as the word also means, one "familiar", united by intimacy, to whom, by continual intercourse, the soul was "used";) then the wife who lay in the bosom, nearest to the secrets of the heart; then those to whom all Rev_erence is due, "father" and "mother". Our Lord said that this should be fulfilled in the hatred of His Gospel. He begins His warning as to it, with a caution like that of the prophet; "Be ye wise as serpents" Mat 10:16-17, and "beware of men". Then He says, how these words should still be true Mat 10:21, Mat 10:35-36. There never were wanting pleas of earthly interest against the truth.
He Himself was "cut off" lest "the Romans should take away their place and nation" Joh 11:48. The Apostles were accused, that they meant to "bring this Man's Blood upon" the chief priests Act 5:28; or as "ringleaders of the sect of the Nazarenes, pestilant fallows and movers of sedition, turning the world upside down, setters up of another king; troublers of the city; comanding things unlawful for Romans to practice; setters forth of strange gods; turning away much people" Act 24:5; Act 16:20-21; Act 17:6-7, Act 17:18; Pe1 2:12; endangering not men's craft only, but the honor of their gods; "evil doers". Truth is against the world's ways, so the world is against it. Holy zeal hates sin, so sinners hate it. It troubles them, so they count it, "one which troubleth Israel" Kg1 18:17. Tertullian, in a public defense of Christians in the second century, writes, , "Truth set out with being herself hated; as soon as she appeared, she is an enemy. As many as are strangers to it, so many are its foes; and the Jews indeed appropriately from their rivalry, the soldiers from their violence, even they of our own household from nature. Each flay are we beset, each day betrayed; in our very meetings and assemblies are we mostly surprised."
There was no lack of pleas. : "A Christian thou deemest a man guilty of every crime, an encmy of the goals, of the Emperors, of law, of morals, of all nature;" "factious," "authors of all public calamities through the anger of the pagan gods," "impious," "atheists," "disloyal," "public enemies." The Jews, in the largest sense of the word "they of their own household", were ever the deadliest enemies of Christians, the inventors of calumnies, the authors of persecutions. "What other race," says , Tertullian, "is the seed-plot of our calumnies?"
Then the Acts of the Martyrs tell, how Christians were betrayed by near kinsfolk for private interest, or for Rev_enge, because they would not join in things unlawful. Jerome: "So many are the instances in daily life, (of the daughter rising against the mother) that we should rather mourn that they are so many, than seek them out." - "I seek no examples, (of those of a man's own househould being his foes) they are too many, that we should have any need of witness." Dionysius: "Yet ought we not, on account of these and like words of Holy Scripture, to be mistrustful or suspicious, or always to presume the worst, but to be cautious and prudent. For Holy Scripture speaketh with reference to times, causes, persons, places." So John saith, "Believe not every spirit, but try the spirits, whether they are of God" Jo1 4:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:5: ye not in: Job 6:14, Job 6:15; Psa 118:8, Psa 118:9; Jer 9:4; Mat 10:16
keep: Judg. 16:5-20
John Gill
7:5 Trust ye not in a friend,.... This is not said to lessen the value of friendship; or to discourage the cultivation of it with agreeable persons; or to dissuade from a confidence in a real friend; or in the least to weaken it, and damp the pleasure of true friendship, which is one of the great blessings of life; but to set forth the sad degeneracy of the then present age, that men, who pretended to be friends, were so universally false and faithless, that there was no dependence to be had on them:
put ye not confidence in a guide; in political matters, in civil affairs, as civil magistrates, judges, counsellors; or in domestic matters. The Targum renders it, in one near akin. Kimchi interprets it of an elder brother; and Aben Ezra of a husband, who is to his wife the guide of her youth; and in religious matters as prophets, priests who were false and deceitful. It may design a very intimate friend, a familiar acquaintance, who might of all men be thought to be confided in; of whom the word is used, Ps 55:13;
keep the doors of thy mouth from her that lieth in thy bosom; from a wife, and much more from a concubine or harlot. The Targum is,
"from the wife of thy covenant keep the words of thy mouth;''
divulge not the thoughts of thine heart, or disclose the secrets of it, to one so near; take care of speaking treason against the prince, or ill of a neighbour; it may be got out of such an one, and who may be so base as to betray it: or utter not anything whatever that is secret, the divulging of which may be detrimental; for, in such an age as this was, one in so near a relation might be wicked enough to discover it; see Eccles 10:20.
Robert Jamieson, A. R. Fausset and David Brown
7:5 Trust ye not in a friend--Faith is kept nowhere: all to a man are treacherous (Jer 9:2-6). When justice is perverted by the great, faith nowhere is safe. So, in gospel times of persecution, "a man's foes are they of his own household" (Mt 10:35-36; Lk 12:53).
guide--a counsellor [CALVIN] able to help and advise (compare Ps 118:8-9; Ps 146:3). The head of your family, to whom all the members of the family would naturally repair in emergencies. Similarly the Hebrew is translated in Josh 22:14 and "chief friends" in Prov 16:28 [GROTIUS].
her that lieth in thy bosom--thy wife (Deut 13:6).
7:67:6: Զի որդի՝ անարգէ զհայր, եւ դուստր՝ յարիցէ ՚ի վերայ մօր իւրոյ. նու՝ ՚ի վերայ սկեսրի իւրոյ, եւ թշնամիք առն՝ ընտանիք իւր։
6 որովհետեւ որդին անարգում է հօրը, եւ դուստրը կը կանգնի իր մօր դէմ, հարսը՝ իր ընկերոջ դէմ, եւ մարդու թշնամին իր իսկ ընտանիքը կը լինի:
6 Քանզի տղան իր հայրը կ’անարգէ, Աղջիկը՝ իր մօրը դէմ ու հարսը իր կեսուրին դէմ կ’ելլէ. Մարդուն թշնամիները իր ընտանիքն են։
Զի որդի անարգէ զհայր, եւ դուստր յարիցէ ի վերայ մօր իւրոյ, նու ի վերայ սկեսրի իւրոյ, եւ թշնամիք առն` ընտանիք իւր:

7:6: Զի որդի՝ անարգէ զհայր, եւ դուստր՝ յարիցէ ՚ի վերայ մօր իւրոյ. նու՝ ՚ի վերայ սկեսրի իւրոյ, եւ թշնամիք առն՝ ընտանիք իւր։
6 որովհետեւ որդին անարգում է հօրը, եւ դուստրը կը կանգնի իր մօր դէմ, հարսը՝ իր ընկերոջ դէմ, եւ մարդու թշնամին իր իսկ ընտանիքը կը լինի:
6 Քանզի տղան իր հայրը կ’անարգէ, Աղջիկը՝ իր մօրը դէմ ու հարսը իր կեսուրին դէմ կ’ելլէ. Մարդուն թշնամիները իր ընտանիքն են։
zohrab-1805▾ eastern-1994▾ western am▾
7:67:6 Ибо сын позорит отца, дочь восстает против матери, невестка против свекрови своей; враги человеку домашние его.
7:6 διότι διοτι because; that υἱὸς υιος son ἀτιμάζει ατιμαζω dishonor πατέρα πατηρ father θυγάτηρ θυγατηρ daughter ἐπαναστήσεται επανιστημι challenge ἐπὶ επι in; on τὴν ο the μητέρα μητηρ mother αὐτῆς αυτος he; him νύμφη νυμφη bride; daughter-in-law ἐπὶ επι in; on τὴν ο the πενθερὰν πενθερα mother-in-law αὐτῆς αυτος he; him ἐχθροὶ εχθρος hostile; enemy ἀνδρὸς ανηρ man; husband πάντες πας all; every οἱ ο the ἄνδρες ανηρ man; husband οἱ ο the ἐν εν in τῷ ο the οἴκῳ οικος home; household αὐτοῦ αυτος he; him
7:6 כִּֽי־ kˈî- כִּי that בֵן֙ vˌēn בֵּן son מְנַבֵּ֣ל mᵊnabbˈēl נבל wither אָ֔ב ʔˈāv אָב father בַּ֚ת ˈbaṯ בַּת daughter קָמָ֣ה qāmˈā קום arise בְ vᵊ בְּ in אִמָּ֔הּ ʔimmˈāh אֵם mother כַּלָּ֖ה kallˌā כַּלָּה bride בַּ ba בְּ in חֲמֹתָ֑הּ ḥᵃmōṯˈāh חָמֹות mother-in-law אֹיְבֵ֥י ʔōyᵊvˌê איב be hostile אִ֖ישׁ ʔˌîš אִישׁ man אַנְשֵׁ֥י ʔanšˌê אִישׁ man בֵיתֹֽו׃ vêṯˈô בַּיִת house
7:6. quia filius contumeliam facit patri filia consurgit adversus matrem suam nurus contra socrum suam inimici hominis domestici eiusFor the son dishonoureth the father, and the daughter riseth up against her mother, the daughter in law against her mother in law: and a man's enemies are they of his own household.
6. For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man’s enemies are the men of his own house.
7:6. For the son acts with contempt for the father, and the daughter rises up against her mother, the daughter-in-law against her mother-in-law, and a man’s enemies are those of his own household.
7:6. For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man’s enemies [are] the men of his own house.
For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man' s enemies [are] the men of his own house:

7:6 Ибо сын позорит отца, дочь восстает против матери, невестка против свекрови своей; враги человеку домашние его.
7:6
διότι διοτι because; that
υἱὸς υιος son
ἀτιμάζει ατιμαζω dishonor
πατέρα πατηρ father
θυγάτηρ θυγατηρ daughter
ἐπαναστήσεται επανιστημι challenge
ἐπὶ επι in; on
τὴν ο the
μητέρα μητηρ mother
αὐτῆς αυτος he; him
νύμφη νυμφη bride; daughter-in-law
ἐπὶ επι in; on
τὴν ο the
πενθερὰν πενθερα mother-in-law
αὐτῆς αυτος he; him
ἐχθροὶ εχθρος hostile; enemy
ἀνδρὸς ανηρ man; husband
πάντες πας all; every
οἱ ο the
ἄνδρες ανηρ man; husband
οἱ ο the
ἐν εν in
τῷ ο the
οἴκῳ οικος home; household
αὐτοῦ αυτος he; him
7:6
כִּֽי־ kˈî- כִּי that
בֵן֙ vˌēn בֵּן son
מְנַבֵּ֣ל mᵊnabbˈēl נבל wither
אָ֔ב ʔˈāv אָב father
בַּ֚ת ˈbaṯ בַּת daughter
קָמָ֣ה qāmˈā קום arise
בְ vᵊ בְּ in
אִמָּ֔הּ ʔimmˈāh אֵם mother
כַּלָּ֖ה kallˌā כַּלָּה bride
בַּ ba בְּ in
חֲמֹתָ֑הּ ḥᵃmōṯˈāh חָמֹות mother-in-law
אֹיְבֵ֥י ʔōyᵊvˌê איב be hostile
אִ֖ישׁ ʔˌîš אִישׁ man
אַנְשֵׁ֥י ʔanšˌê אִישׁ man
בֵיתֹֽו׃ vêṯˈô בַּיִת house
7:6. quia filius contumeliam facit patri filia consurgit adversus matrem suam nurus contra socrum suam inimici hominis domestici eius
For the son dishonoureth the father, and the daughter riseth up against her mother, the daughter in law against her mother in law: and a man's enemies are they of his own household.
7:6. For the son acts with contempt for the father, and the daughter rises up against her mother, the daughter-in-law against her mother-in-law, and a man’s enemies are those of his own household.
7:6. For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man’s enemies [are] the men of his own house.
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Adam Clarke: Commentary on the Bible - 1831
7:6: For the son dishonoreth the father - See the use our Lord has made of these words, where he quotes them, Mat 10:21 (note), Mat 10:25 (note), Mat 10:36 (note), and the notes there.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:6: son: Gen 9:22-24, Gen 49:4; Sa2 15:10-12, Sa2 16:11, Sa2 16:21-23; Pro 30:11, Pro 30:17; Eze 22:7; Mat 10:21, Mat 10:35, Mat 10:36; Luk 12:53, Luk 21:16; Ti2 3:2, Ti2 3:3
a man's: Psa 41:9, Psa 55:12-14; Jer 12:6, Jer 20:10; Oba 1:7; Mat 26:23, Mat 26:49, Mat 26:50; Joh 13:18
John Gill
7:6 For the son dishonoureth the father,.... Speaks contemptibly of him; behaves rudely towards him; shows him no respect and reverence; exposes his failings, and makes him the object of his banter and ridicule; who ought to have honoured, reverenced, and obeyed him, being the instrument of his being, by whom he was brought up, fed, clothed, and provided for; base ingratitude!
the daughter riseth up against her mother; by whom she has been used in the most tender and affectionate manner; this being still more unnatural, if possible, as being done by the female sex, usually more soft and pliable; but here, losing her natural affection, and forgetting both her relation and sex, replies to her mother, giving ill language; opposes and disobeys her, chides, wrangles, and scolds, and strives and litigates with her, as the Targum: or rises up as a witness against her, to her detriment, if not to the taking away of her life:
the daughter in law against her mother in law; this is not so much to be wondered at as, the former instances, which serve to encourage and embolden those that are in such a relation to speak pertly and saucily; to reproach and make, light of mothers in law, as the Targum; or slight and abuse them:
a man's enemies are the men of his own house; his sons and his servants, who should honour his person, defend his property, and promote his interest; but, instead of that, do everything that is injurious to him. These words are referred to by Christ, and used by him to describe the times in which he lived, Mt 10:35; and the prophet may be thought to have an eye to the same, while he is settling forth the badness of his own times; and the Jews seem to think be had a regard to them, since they say (y), that, when the Messiah comes, "the son shall dishonour his father", &c. plainly having this passage in view; and the; whole agrees with the times of Christ, in which there were few good men; it was a wicked age, an adulterous generation of men, he lived among; great corruption there was in princes, priests, and people; in the civil and ecclesiastical rulers, and in all ranks and degrees of men; and he that ate bread with Christ, even Judas, lifted up his heel against him. The times in which Micah the prophet here speaks of seem to he the times of Ahaz, who was a wicked prince; and the former part of Hezekiah's reign, before a reformation was started, or at least brought about, in whose reigns he prophesied; though some have thought he here predicts the sad times in the reign of Manasseh, which is not so probable.
(y) Misn. Sotah, c. 9. sect. 15.
Robert Jamieson, A. R. Fausset and David Brown
7:6 son dishonoureth the father--The state of unnatural lawlessness in all relations of life is here described which is to characterize the last times, before Messiah comes to punish the ungodly and save Israel (compare Lk 21:16; Ti2 3:1-3).
7:77:7: Այլ ես Տեառն ակն կալայց. սպասեցից Աստուծոյ փրկչի իմոյ, եւ լուիցէ՛ ինձ Տէր Աստուած իմ։
7 Սակայն ես Տիրոջը կը սպասեմ, կը սպասեմ իմ փրկիչ Աստծուն, եւ իմ Տէր Աստուածը կը լսի ինձ:
7 Բայց ես Տէրոջը պիտի սպասեմ, Իմ փրկութեանս Աստուծոյն պիտի յուսամ, Իմ Աստուածս ինծի պիտի լսէ։
Այլ ես Տեառն ակն կալայց, սպասեցից Աստուծոյ փրկչի իմոյ, եւ լուիցէ ինձ [82]Տէր Աստուած իմ:

7:7: Այլ ես Տեառն ակն կալայց. սպասեցից Աստուծոյ փրկչի իմոյ, եւ լուիցէ՛ ինձ Տէր Աստուած իմ։
7 Սակայն ես Տիրոջը կը սպասեմ, կը սպասեմ իմ փրկիչ Աստծուն, եւ իմ Տէր Աստուածը կը լսի ինձ:
7 Բայց ես Տէրոջը պիտի սպասեմ, Իմ փրկութեանս Աստուծոյն պիտի յուսամ, Իմ Աստուածս ինծի պիտի լսէ։
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7:77:7 А я буду взирать на Господа, уповать на Бога спасения моего: Бог мой услышит меня.
7:7 ἐγὼ εγω I δὲ δε though; while ἐπὶ επι in; on τὸν ο the κύριον κυριος lord; master ἐπιβλέψομαι επιβλεπω look on ὑπομενῶ υπομενω endure; stay behind ἐπὶ επι in; on τῷ ο the θεῷ θεος God τῷ ο the σωτῆρί σωτηρ savior μου μου of me; mine εἰσακούσεταί εισακουω heed; listen to μου μου of me; mine ὁ ο the θεός θεος God μου μου of me; mine
7:7 וַ wa וְ and אֲנִי֙ ʔᵃnˌî אֲנִי i בַּ ba בְּ in יהוָ֣ה [yhwˈāh] יְהוָה YHWH אֲצַפֶּ֔ה ʔᵃṣappˈeh צפה look out אֹוחִ֖ילָה ʔôḥˌîlā יחל wait, to hope לֵ lē לְ to אלֹהֵ֣י ʔlōhˈê אֱלֹהִים god(s) יִשְׁעִ֑י yišʕˈî יֵשַׁע help יִשְׁמָעֵ֖נִי yišmāʕˌēnî שׁמע hear אֱלֹהָֽי׃ ʔᵉlōhˈāy אֱלֹהִים god(s)
7:7. ego autem ad Dominum aspiciam expectabo Deum salvatorem meum audiet me Deus meusBut I will look towards the Lord, I will wait for God, my saviour: my God will hear me.
7. But as for me, I will look unto the LORD; I will wait for the God of my salvation: my God will hear me.
7:7. But I will look towards the Lord. I will wait for God, my Savior. My God will hear me.
7:7. Therefore I will look unto the LORD; I will wait for the God of my salvation: my God will hear me.
Therefore I will look unto the LORD; I will wait for the God of my salvation: my God will hear me:

7:7 А я буду взирать на Господа, уповать на Бога спасения моего: Бог мой услышит меня.
7:7
ἐγὼ εγω I
δὲ δε though; while
ἐπὶ επι in; on
τὸν ο the
κύριον κυριος lord; master
ἐπιβλέψομαι επιβλεπω look on
ὑπομενῶ υπομενω endure; stay behind
ἐπὶ επι in; on
τῷ ο the
θεῷ θεος God
τῷ ο the
σωτῆρί σωτηρ savior
μου μου of me; mine
εἰσακούσεταί εισακουω heed; listen to
μου μου of me; mine
ο the
θεός θεος God
μου μου of me; mine
7:7
וַ wa וְ and
אֲנִי֙ ʔᵃnˌî אֲנִי i
בַּ ba בְּ in
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
אֲצַפֶּ֔ה ʔᵃṣappˈeh צפה look out
אֹוחִ֖ילָה ʔôḥˌîlā יחל wait, to hope
לֵ לְ to
אלֹהֵ֣י ʔlōhˈê אֱלֹהִים god(s)
יִשְׁעִ֑י yišʕˈî יֵשַׁע help
יִשְׁמָעֵ֖נִי yišmāʕˌēnî שׁמע hear
אֱלֹהָֽי׃ ʔᵉlōhˈāy אֱלֹהִים god(s)
7:7. ego autem ad Dominum aspiciam expectabo Deum salvatorem meum audiet me Deus meus
But I will look towards the Lord, I will wait for God, my saviour: my God will hear me.
7:7. But I will look towards the Lord. I will wait for God, my Savior. My God will hear me.
7:7. Therefore I will look unto the LORD; I will wait for the God of my salvation: my God will hear me.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. В ст. 7-м и д. речь идет от имени олицетворенного Сиона или Самарии. Пророк выражает надежду на милосердие Божие, которое будет сказано, несмотря на развращенность народа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 Therefore I will look unto the LORD; I will wait for the God of my salvation: my God will hear me. 8 Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the LORD shall be a light unto me. 9 I will bear the indignation of the LORD, because I have sinned against him, until he plead my cause, and execute judgment for me: he will bring me forth to the light, and I shall behold his righteousness. 10 Then she that is mine enemy shall see it, and shame shall cover her which said unto me, Where is the LORD thy God? mine eyes shall behold her: now shall she be trodden down as the mire of the streets. 11 In the day that thy walls are to be built, in that day shall the decree be far removed. 12 In that day also he shall come even to thee from Assyria, and from the fortified cities, and from the fortress even to the river, and from sea to sea, and from mountain to mountain. 13 Notwithstanding the land shall be desolate because of them that dwell therein, for the fruit of their doings.
The prophet, having sadly complained of the wickedness of the times he lived in, here fastens upon some considerations for the comfort of himself and his friends, in reference thereunto. The case is bad, but it is not desperate. Yet now there is hope in Israel concerning this thing.
I. "Though God be now displeased he shall be reconciled to us, and then all will be well, v. 7, 9. We are now under the indignation of the Lord; God is angry with us, and justly, because we have sinned against him." Note, It is our sin against God that provokes his indignation against us; and we must see it, and own it, whenever we are under divine rebukes, that we may justify God, and may study to answer his end in afflicting us, by repenting of sin and breaking off from it. Now, at such a time, 1. We must have recourse to God under our troubles (v. 7): Therefore I will look unto the Lord. When a child of God has ever so much occasion to cry, Woe is me (as the prophet here, v. 1), yet it may be a comfort to him that he has a God to look to, a God to come to, to fly to, in whom he may rejoice and have satisfaction. All may look bright above him when all looks black and dark about him. The prophet had been complaining that there was no comfort to be had, no confidence to be put, in friends and relations on earth, and this drives him to his God: Therefore I will look unto the Lord. The less reason we have to delight in any creature the more reason we have to delight in God. If princes are not to be trusted, we may say, Happy is the man that has the God of Jacob for his help, and happy am I, even in the midst of my present woes, if he be my help. If men be false, this is our comfort, that God is faithful; if relations be unkind, he is and will be gracious. Let us therefore look above and beyond them, and overlook our disappointment in them, and look unto the Lord. 2. We must submit to the will of God in our troubles: "I will bear the indignation of the Lord, will bear it patiently, without murmuring and repining, because I have sinned against him." Note, Those that are truly penitent for sin will see a great deal of reason to be patient under affliction. Wherefore should a man complain for the punishment of his sin? When we complain to God of the badness of the times we ought to complain against ourselves for the badness of our own hearts. 3. We must depend upon God to work deliverance for us, and put a good issue to our troubles in due time; we must not only look to him, but look for him: "I will wait for the God of my salvation, and for his gracious returns to me." In our greatest distresses we shall see no reason to despair of salvation if by faith we eye God as the God of our salvation, who is able to save the weakest upon their humble petition, and willing to save the worst upon their true repentance. And, if we depend on God as the God of our salvation, we must wait for him, and for his salvation, in his own way and his own time. Let us now see what the church is here taught to expect and promise herself from God, even when things are brought to the last extremity. (1.) My God will hear me; if the Lord be our God, he will hear our prayers, and grant an answer of peace to them. (2.) "When I fall, and am in danger of being dashed in pieces by the fall, yet I shall arise, and recover myself again. I fall, but am not utterly cast down," Ps. xxxvii. 24. (3.) "When I sit in darkness, desolate and disconsolate, melancholy and perplexed, and not knowing what to do, nor which way to look for relief, yet then the Lord shall be a light to me, to comfort and revive me, to instruct and teach me, to direct and guide me, as a light to my eyes, a light to my feet, a light in a dark place." (4.) He will plead my cause, and execute judgment for me, v. 9. If we heartily espouse the cause of God, the just but injured cause of religion and virtue, and make it our cause, we may hope he will own our cause, and plead it. The church's cause, though it seem for a time to go against her, will at length be pleaded with jealousy, and judgment not only given against, but executed upon, the enemies of it. (5.) "He will bring me forth to the light, make me shine eminently out of obscurity, and become conspicuous, will make my righteousness shine evidently from under the dark cloud of calumny, Ps. xxxvii. 6; Isa. lviii. 10. The morning of comfort shall shine forth out of the long and dark night of trouble." (6.) "I shall behold his righteousness; I shall see the equity of his proceedings concerning me and the performance of his promises to me."
II. Though enemies triumph and insult, they shall be silenced and put to shame, v. 8, 10. Observe here,
1. How proudly the enemies of God's people trample upon them in their distress. They said, Where is the Lord their God? As if because they were afflicted God had forsaken them, and they knew not where to find him with their prayers, and he knew not how to help them with his favours. This David's enemies said to him, and it was a sword in his bones, Ps. xlii. 10, and see Ps. cxv. 2. Thus, in reproaching Israel as an abandoned people, they reflected on the God of Israel as an unkind unfaithful God.
2. How comfortably the people of God by faith bear up themselves under these insults (v. 8): "Rejoice not against me, O my enemy! I am now down, but shall not be always so, and when my God appears for me then she that is my enemy shall see it, and be ashamed" (not only being disappointed in her expectations of the church's utter ruin, but having the same cup of trembling put into her hand), "then my eyes shall behold her in the same deplorable condition that I am now in; now shall she be trodden down." Note, The deliverance of the church will be the confusion of her enemies; and their shame shall be double, when, as they have trampled upon God's people, so they shall themselves be trampled upon.
III. Though the land continue a great while desolate, yet it shall at length be replenished again, when the time, even the set time, of its deliverance comes. 1. Its salvation shall not come till after it has been desolate; so the margin reads it, v. 13. God has a controversy with the land, and it must lie long under his rebukes, because of those that dwell therein; it is their iniquity that makes their land desolate (Ps. cvii. 34); it is for the fruit of their doings, their evil doings which they have been themselves guilty of, and the evil fruit of them, the sins of others, which they have been accessory to by their bad influence and example. For this they must expect to smart a great while; for the world shall know that God hates sin even in his own people. 2. When it does come it shall be a complete salvation; and it seems to refer to their deliverance out of Babylon by Cyrus, which Isaiah about this time prophesied of, as a type of our redemption by Christ. (1.) The decree shall be far removed. God's decree concerning their captivity, and Nebuchadnezzar's decree concerning the perpetuity of it, his resolution never to release them, "these shall be set aside and revoked, and you shall hear no more of them; they shall no more lie as a yoke upon thy neck." (2.) Jerusalem and the cities of Judah shall be again reared: Then thy walls shall be built, walls for habitation, walls for defence, house-walls, town-walls, temple-walls; it is in order to these that the decree is repealed, Isa. xliv. 28. Though Zion's walls may lie long in ruins, there will come a day when they shall be repaired. (3.) All that belong to the land of Israel, whithersoever dispersed, and howsoever distressed, far and wide over the face of the whole earth, shall come flocking to it again (v. 12): He shall come even to thee, having liberty to return and a heart to return, from Assyria, whither the ten tribes were carried away, though it lay remote, and from the fortified cities, and from the fortress, those strongholds in which they thought they had them fast; for when God's time comes, though Pharaoh will not let the people go, God will fetch them out with a high hand. They shall come from all the remote parts, from sea to sea and from mountain to mountain, not turning back for fear of your discouragements, but they shall go from strength to strength till they come to Zion. Thus in the great day of redemption God will gather his elect from the four winds.
Adam Clarke: Commentary on the Bible - 1831
7:7: Therefore I will look unto the Lord - Because things are so, I will trust in the Lord more firmly, wait for him more patiently, and more confidently expect to be supported, defended, and saved.
Albert Barnes: Notes on the Bible - 1834
7:7: Therefore - (And,) when all these things come to pass and all human help fails, "I", for my part, "will look unto", (literally, "on") "the Lord" God, the Unchangeable. The prophet sets himself, I, with emphasis, against the multitude of the ungodly. When all forsake, betray, fail, when "love is waxed cold" Mat 24:12, and men, in the last days, shall be "lovers of their ownselves" Ti2 3:2, Ti2 3:4, "not lovers of God", I, - he does not say, "will trust," but - , "will" (Jerome), "with the eye of the heart contemplating, loving, venerating God most High, and weighing His mercy and justice," "gaze intently" with the devotion of faith toward Him, though I see Him not: yet so too I will rest "in" Him (compare Psa 25:15; Psa 123:1; Psa 141:8) and "on" Him, as the eyes are accustomed to rest in trust and love and dependence, and as, on the other hand, the eyes of God "espy into" Psa 66:7 man and dwell on him, never leaving him unbeheld.
I will "espy" Him, although from afar, with the eyes of the soul, as a watchman, (the word is the same,) looking for His coming and announcing it to others; and until He comes, "I will wait (I would wait") with trust unbroken by any troubles or delay, as Job saith, "Though He slay me, yet will I put my trust in Him" Job 13:15. The word is almost appropriated to a longing waiting for God. "For the God of my salvation". This too became a customary title of God , a title, speaking of past deliverances, as well as of confidence and of hope. Deliverance and salvation are bound up with God, and that, in man's personal experience. It is not only, "Saviour God," but "God, my Saviour," Thou who hast been, art, and wilt be, my God, my saving God. It is a prelude to the name of Jesus, our Redeeming God. "The Lord will hear me".
His purpose of waiting on God he had expressed wistfully. "I would wait;" for man's longing trust must be upheld by God. Of God's mercy he speaks confidently, "the Lord will hear me", He, who is ever "more ready to hear than we to pray." He has no doubts, but, as Abraham said, "the Lord will provide" Gen 22:8, Gen 22:14, so he, "The Lord will hear me". So, when Jehoshaphat prayed, "We have no might against this great company that cometh, against us, neither know we what to do, but our eyes are upon Thee" Ch2 20:12, Ch2 20:15; God answered by the prophet, "Be not afraid nor dismayed by reason of this great multitude; for the battle is not yours, but God's". Micah unites with himself all the faithful as one, "in the unity of the spirit," where in all are one band, looking, waiting, praying for His Coming in His kingdom. Lap.: "God is our only refuge and asylum in things desperate, and rejoices to help in them, in order to shew His supreme Power and Goodness especially to those who believe, hope, and ask it. Therefore all mistrust and despondency is then to be supremely avoided, and a certain hope and confidence in God is to be elicited. This will call forth the help of God assuredly, yea though it were by miracle, as to Lot in Sodom, to Moses and the people from Pharaoh, to David from Saul, to Hezekiah from Sennacherib, to the Maccabees from Antiochus. This our proverbs express , how God aids, when there is least sign of it."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:7: I will look: Psa 34:5, Psa 34:6, Psa 55:16, Psa 55:17, Psa 109:4, Psa 142:4, Psa 142:5; Isa 8:17, Isa 45:22; Hab 3:17-19; Luk 6:11, Luk 6:12
wait: Gen 49:18; Psa 25:5, Psa 27:12-14, Psa 37:7, Psa 40:1-3, Psa 62:1-8; Isa 12:2, Isa 25:9; Lam 3:25, Lam 3:26; Luk 2:25-32
my God: Psa 4:2, Psa 4:3, Psa 38:15, Psa 50:15, Psa 65:2; Jo1 5:14, Jo1 5:15
Carl Friedrich Keil and Franz Delitzsch
7:7
"This confession of sin is followed by a confession of faith on the part of the humiliated people of God" (Shlier.) Mic 7:7. "But I, for Jehovah will I look out; I will wait for the God of my salvation; my God will hear me. Mic 7:8. Rejoice not over me, O mine enemy! for am I fallen, I rise again; for do I sit in darkness, Jehovah is light to me." By ואני what follows is attached adversatively to the preceding words. Even though all love and faithfulness should have vanished from among men, and the day of visitation should have come, the church of the faithful would not be driven from her confidence in the Lord, but would look to Him and His help, and console itself with the assurance that its God would hear it, i.e., rescue it from destruction. As the looking out (tsâphâh) for the Lord, whether He would not come, i.e., interpose to judge and aid, involves in itself a prayer for help, though it is not exhausted by it, but also embraces patient waiting, or the manifestation of faith in the life; so the hearing of God is a practical hearing, in other words, a coming to help and to save. The God of my salvation, i.e., from whom all my salvation comes (cf. Ps 27:9; Is 17:10). Her enemy, i.e., the heathen power of the world, represented in Micah's time by Asshur, and personified in thought as daughter Asshur, is not to rejoice over Zion. כּי, for, not "if:" the verb nâphaltı̄ is rather to be taken conditionally, "for have I fallen;" nâphal being used, as in Amos 5:2, to denote the destruction of the power and of the kingdom. The church is here supposed to be praying out of the midst of the period when the judgment has fallen upon it for its sins, and the power of the world is triumphing over it. The prophet could let her speak thus, because he had already predicted the destruction of the kingdom and the carrying away of the people into exile as a judgment that was inevitable (Mic 3:12; Mic 6:16). Sitting in darkness, i.e., being in distress and poverty (cf. Is 9:1; Is 42:7; Ps 107:10). In this darkness the Lord is light to the faithful, i.e., He is their salvation, as He who does indeed chasten His own people, but who even in wrath does not violate His grace, or break the promises which He has given to His people.
Geneva 1599
7:7 Therefore (g) I will look unto the LORD; I will wait for the God of my salvation: my God will hear me.
(g) The Prophet shows that the only remedy for the godly in desperate evils, is to flee to God for help.
John Gill
7:7 Therefore I will look unto the Lord,.... Here the prophet, in the name of the church and people of God, declares what he would do in such circumstances, since there was no dependence on men of any rank, in any relation or connection with each other; he resolved to look alone to the Lord, and put his trust in him; look up to the Lord in prayer, use an humble freedom with him, place a holy confidence in him, expect all good things from him, and wait for them; look to Christ in the exercise of faith, which is, in New Testament language, a looking to Jesus; and the Targum interprets this clause of the Word of the Lord, the essential Word, who is to be looked unto, and believed in, as the Son of God, who is the true God, and eternal life; as the Lamb of God, that takes away the sin of the world; as the Mediator between God and men: as in all his offices of Prophet, Priest, and King; as the Lord our righteousness, and as the only Saviour and Redeemer of men; and that for all things; when in darkness, for light; when weak, for strength; when sick, for healing; when hungry, for food; when disconsolate, for comfort; in short, for all supplies of grace here, and for eternal glory and happiness hereafter; and though he is in heaven, and not to be seen with our bodily eyes, yet he is held forth in the word of the Gospel, and the ordinances of it; and is to be seen there with an eye of faith:
I will wait for the God of my salvation; who is the author both of temporal, and of spiritual, and eternal salvation; for the light of his countenance, when he hides himself; for the performance of promises he has made; for answers of prayer put up to him; for discoveries of pardoning grace, having sinned against him; for help and assistance in all times of need; for the salvation of the Lord, for an application of it, for the joys and comforts of it; and for Christ the Saviour, his coming in the flesh, which all the prophets and Old Testament saints were looking and waiting for: and who, doubtless, was upon the mind and in the view of the prophet when he uttered these words,
my God will hear me; this is the language of faith, both to say that God was his God, and that he would hear and answer him; the former is the ground of the latter; God has an ear to hear when his people cry; and sooner or later it appears that he does hear, by giving an answer of peace unto them, which issues in their salvation they have been praying, looking, and waiting for. The Targum is,
"my God will receive my prayer.''
John Wesley
7:7 Therefore - Since all sorts of men are so perfidious. Look - As one set in a watch - tower looks round about, and diligently observes all that stirs, so will the prophet; so did they who in Israel and Judah feared the Lord.
Robert Jamieson, A. R. Fausset and David Brown
7:7 Therefore I will look unto the Lord--as if no one else were before mine eyes. We must not only "look unto the Lord," but also "wait for Him." Having no hope from man (Mic 7:5-6), Micah speaks in the name of Israel, who herein, taught by chastisement (Mic 7:4) to feel her sin (Mic 7:9), casts herself on the Lord as her only hope," in patient waiting (Lam 3:26). She did so under the Babylonian captivity; she shall do so again hereafter when the spirit of grace shall be poured on her (Zech 12:10-13).
7:87:8: Մի՛ ոտնհար լինիր ինձ թշնամի իմ. զի գլորեցայ՝ միւսանգա՛մ կանգնեցայց. զի թէ նստայց ՚ի խաւարի՝ Տէր է իմ լոյս։
8 Մի՛ ոտնահարիր ինձ, ո՛վ իմ թշնամի. թէ գլորուեցի, նորի՛ց կը կանգնեմ, քանի որ, եթէ խաւարում նստեմ, Տէրն է իմ լոյսը:
8 Ո՛վ իմ թշնամիս, վրաս մի՛ խնդար. Թէեւ իյնամ՝ պիտի ելլեմ, Թէեւ խաւարի մէջ նստիմ՝ Տէրը ինծի լոյս պիտի ըլլայ։
Մի՛ ոտնհար լինիր ինձ, թշնամի իմ, զի գլորեցայ, միւսանգամ կանգնեցայց. զի թէ նստայց ի խաւարի` Տէր է իմ լոյս:

7:8: Մի՛ ոտնհար լինիր ինձ թշնամի իմ. զի գլորեցայ՝ միւսանգա՛մ կանգնեցայց. զի թէ նստայց ՚ի խաւարի՝ Տէր է իմ լոյս։
8 Մի՛ ոտնահարիր ինձ, ո՛վ իմ թշնամի. թէ գլորուեցի, նորի՛ց կը կանգնեմ, քանի որ, եթէ խաւարում նստեմ, Տէրն է իմ լոյսը:
8 Ո՛վ իմ թշնամիս, վրաս մի՛ խնդար. Թէեւ իյնամ՝ պիտի ելլեմ, Թէեւ խաւարի մէջ նստիմ՝ Տէրը ինծի լոյս պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:87:8 Не радуйся ради меня, неприятельница моя! хотя я упал, но встану; хотя я во мраке, но Господь свет для меня.
7:8 μὴ μη not ἐπίχαιρέ επιχαιρω me ἡ ο the ἐχθρά εχθρα hostility μου μου of me; mine ὅτι οτι since; that πέπτωκα πιπτω fall καὶ και and; even ἀναστήσομαι ανιστημι stand up; resurrect διότι διοτι because; that ἐὰν εαν and if; unless καθίσω καθιζω sit down; seat ἐν εν in τῷ ο the σκότει σκοτος dark κύριος κυριος lord; master φωτιεῖ φωτιζω illuminate; enlighten μοι μοι me
7:8 אַֽל־ ʔˈal- אַל not תִּשְׂמְחִ֤י tiśmᵊḥˈî שׂמח rejoice אֹיַ֨בְתִּי֙ ʔōyˈavtî איב be hostile לִ֔י lˈî לְ to כִּ֥י kˌî כִּי that נָפַ֖לְתִּי nāfˌaltî נפל fall קָ֑מְתִּי qˈāmᵊttî קום arise כִּֽי־ kˈî- כִּי that אֵשֵׁ֣ב ʔēšˈēv ישׁב sit בַּ ba בְּ in † הַ the חֹ֔שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֹ֥ור ʔˌôr אֹור light לִֽי׃ ס lˈî . s לְ to
7:8. ne laeteris inimica mea super me quia cecidi consurgam cum sedero in tenebris Dominus lux mea estRejoice not, thou my enemy, over me, because I am fallen: I shall arise, when I sit in darkness, the Lord is my light.
8. Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the LORD shall be a light unto me.
7:8. You, my enemy, should not rejoice over me because I have fallen. I will rise up, when I sit in darkness. The Lord is my light.
7:8. Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the LORD [shall be] a light unto me.
Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the LORD [shall be] a light unto me:

7:8 Не радуйся ради меня, неприятельница моя! хотя я упал, но встану; хотя я во мраке, но Господь свет для меня.
7:8
μὴ μη not
ἐπίχαιρέ επιχαιρω me
ο the
ἐχθρά εχθρα hostility
μου μου of me; mine
ὅτι οτι since; that
πέπτωκα πιπτω fall
καὶ και and; even
ἀναστήσομαι ανιστημι stand up; resurrect
διότι διοτι because; that
ἐὰν εαν and if; unless
καθίσω καθιζω sit down; seat
ἐν εν in
τῷ ο the
σκότει σκοτος dark
κύριος κυριος lord; master
φωτιεῖ φωτιζω illuminate; enlighten
μοι μοι me
7:8
אַֽל־ ʔˈal- אַל not
תִּשְׂמְחִ֤י tiśmᵊḥˈî שׂמח rejoice
אֹיַ֨בְתִּי֙ ʔōyˈavtî איב be hostile
לִ֔י lˈî לְ to
כִּ֥י kˌî כִּי that
נָפַ֖לְתִּי nāfˌaltî נפל fall
קָ֑מְתִּי qˈāmᵊttî קום arise
כִּֽי־ kˈî- כִּי that
אֵשֵׁ֣ב ʔēšˈēv ישׁב sit
בַּ ba בְּ in
הַ the
חֹ֔שֶׁךְ ḥˈōšeḵ חֹשֶׁךְ darkness
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֹ֥ור ʔˌôr אֹור light
לִֽי׃ ס lˈî . s לְ to
7:8. ne laeteris inimica mea super me quia cecidi consurgam cum sedero in tenebris Dominus lux mea est
Rejoice not, thou my enemy, over me, because I am fallen: I shall arise, when I sit in darkness, the Lord is my light.
7:8. You, my enemy, should not rejoice over me because I have fallen. I will rise up, when I sit in darkness. The Lord is my light.
7:8. Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the LORD [shall be] a light unto me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9. He pадуйся ради меня, неприятельница моя; неприятельницей называет пророк или определенный враждебный народ - ассириян или вавилонян, или вообще весь языческий мир, с злорадством взиравший на бедствие народа Божия. - Доколе Он не решит дела моего (в слав. "дондеже оправдит прю мою"), т. е. дело с врагами, которые, ничего не потерпев от меня, столь жестоко поступили со мною (Кнабенб. ).
Adam Clarke: Commentary on the Bible - 1831
7:8: Rejoice not against me, O mine enemy - The captive Israelites are introduced as speaking here and in the preceding verse. The enemy are the Assyrians and Chaldeans; the fall is their idolatry and consequent captivity; the darkness, the calamities they suffered in that captivity; their rise and light, their restoration and consequent blessedness.
To rejoice over the fall or miseries of any man, betrays a malignant spirit. I have known several instances where people professing to hold a very pure and Christian creed, having become unfaithful and fallen into sin, their opponents, who held a very impure and unchristian creed, have exulted with "Ha, ha! so would we have it!" and have shown their malignity more fully, by giving all possible publicity and circulation to such accounts. Perhaps in the sight of God this was worse than the poor wretch's fall, in which they exulted as having taken place in one who held a creed different from their own. But these arose again from their fall, while those jesters at holiness continued in the gall of bitterness and bonds of inward corruption.
Albert Barnes: Notes on the Bible - 1834
7:8: Rejoice not against me, O mine enemy - The prophet still more makes himself one with the people, not only as looking for God, but in penitence, as Daniel bewails "his own sins and the sins of his people" Dan 9:10. The "enemy" is Babylon and "Edom" Oba 1:10, Oba 1:12; Psa 137:7; and then, in all times, (since this was written for all times, and the relations of the people of God and of its enemies are the same,) whosoever, whether devils or evil men, rejoice over the falls of God's people. "Rejoice not"; for thou hast no real cause; "the triumphing of the ungodly", and the fall of the godly, "is but for a moment. When I fall, I shall arise" Psa 30:5; (literally, "when I have fallen, I have arisen";) expressing both the certainty and speed of the recovery. To fall and to arise is one. : "The fall of infirmity is not grave, if free from the desire of the will. Have the will to rise, He is at hand who will cause thee to rise." (Ibid. 5:47): "Though I have sinned, Thou forgivest the sin; though I have fallen, thou raisest up; lest they, who rejoice in the sins of others, should have occasion to exult. For we who have sinned more, have gained more; for Thy grace maketh more blessed than our own innocence."
When I sit in darkness, the Lord shall be a light unto me - Montanus: "He does not say 'lie,' but sit; she was not as one dead, without hope of life, but she sat solitary as a widow, helpless, unable to restore herself, yet waiting for God's time. The darkness of the captivity was lightened by the light of the prophetic grace which shone through Daniel and Ezekiel, and by the faithfulness of the three children, and the brightness of divine glory shed abroad through them, when Nebuchadnezzar proclaimed to all people that their God was "God of gods and Lord of kings" Dan 2:47, and that none should "speak anything amiss against Him" Dan 3:29. Still more when, at the close of the captivity, they were delivered from sorrow, trouble, bondage, death, to joy, rest, freedom, life. Yet how much more in Christ, (for whom this deliverance prepared,) when "the people that walked in darkness have seern a great light: they that dwell in the land of the shadow of death, upon them hath the light shined" Isa 9:2. "God is not only our light", as (Lap.) "restoring us" outwardly "to gladness, freedom, happiness, whereof light is a symbol, as darkness is of sorrow, captivity, adversity, death." Scripture speaks of God, in a directer way, as being Himself our light. "The Lord is my light" Psa 27:1. "The Lord shall be unto thee an everlasting light" Isa 60:19. He calls Himself, "The light of Israel" Isa 10:17. He is our light, by infusing knowledge, joy, heavenly brightness, in any outward lot. He does not say, "after darkness, comes light," but "when I shall sit in darkness", then, "the Lord is light unto me". The "sitting in darkness" is the occasion of the light, in that the soul or the people in sorrow turns to Him who is their light. in their sin, which was so punished, they were turned away from the light.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:8: Rejoice: Job 31:29; Psa 13:4-6, Psa 35:15, Psa 35:16, Psa 35:19, Psa 35:24-26, Psa 38:16; Pro 24:17, Pro 24:18; Jer 50:11; Lam 4:21, Lam 4:22; Eze 25:6, Eze 35:15; Oba 1:12; Joh 16:20; Rev 11:10-12
when I fall: Psa 37:21, Psa 41:10-12; Pro 24:16
when I sit: Psa 107:10-15, Psa 112:4; Isa 9:2, Isa 49:9, Isa 50:10; Mat 4:16; Luk 1:78, Luk 1:79
the Lord: Psa 27:1, Psa 84:11, Psa 97:11, Psa 112:4; Isa 2:5, Isa 60:1-3, Isa 60:19, Isa 60:20; Mal 4:2; Joh 8:12; Act 26:18; Co2 4:6; Rev 21:23, Rev 22:5
Geneva 1599
7:8 Rejoice not against me, (h) O mine enemy: when I fall, I shall arise; when I sit in darkness, the LORD [shall be] a light unto me.
(h) This is spoken in the voice of the Church, which calls the malignant church her enemy.
John Gill
7:8 Rejoice not against me, O mine enemy,.... These are the words of the prophet in the name of the church, continued in an apostrophe or address to his and their enemy; by whom may be meant, literally, the Chaldeans or Edomites, or both, who rejoiced at the destruction of Jerusalem, and the calamities the people of the Jews were brought into at it; see Ps 137:7; spiritually, Satan the great enemy of mankind, and especially of the church and people of God, to whom it is a pleasure to draw them into any sin or snare, and to do them any hurt and mischief; and also the Inert of the world, who hate and persecute the saints; and watch for their haltings, and rejoice at their falls into sin, and at any calamity and affliction that may attend them, though there is no just reason for it; since this will not always be the case of the saints, they will be in a better situation, and in more comfortable circumstances; and it will be the turn of their enemies to be afflicted, punished, and tormented:
when I fall, I shall arise; or, "though I fall" (z), or "have fallen"; into outward afflictions and distresses, which come not by chance, but by divine appointment; or into the temptations of Satan, and by them, which sometimes is suffered for wise and purposes; or into sin, which even a good man, a truly righteous man, is frequently left unto; but then he does not fall from real goodness, from true grace, nor from his justifying righteousness, which is everlasting, and connected with eternal life: he may fall from a lively exercise of grace, from steadfastness in the faith, and a profession of it; but not from the principle of grace, nor a state of grace; or from the love and favour of God: he may fall, but not totally or finally, or so as to perish everlastingly; nor is he utterly cast down, the Lord upholds him, and raises him up again; he rises, as the church here believes she should, out of his present state and condition, into a more comfortable one; not in his own strength, but in the strength of the Lord, under a sense of sin, by the exercise of true repentance for it, and by faith in Christ, and in a view of pardoning grace and mercy; see Ps 37:24;
when I sit in darkness; or "though" (a). The Targum is,
"as it were in darkness;''
not in a state of unregeneracy, which is a state of total darkness, but in affliction and distress; for, as light often signifies prosperity, so darkness adversity, any afflictive dispensation of Providence; and especially when this attended with desertion, or the hidings of God's face; it is to be, not without any light of grace in the heart, or without the light of the word, or means of grace; but to be without the light of God's countenance; which is very uncomfortable, and makes dark providences darker still; see Is 50:10; yet, notwithstanding all this,
the Lord shall be a light unto me; by delivering out of affliction; by lifting up the light of his countenance; by causing Christ the sun of righteousness to arise; by sending his Spirit to illuminate, refresh, and comfort; by his word, which is a lamp to the feet, a light to the path, a light shining in a dark place; see Ps 27:1. This passage is applied by the Jews (b) to the days of the Messiah.
(z) "quamvis cecidi", Drusius, Burkius. (a) "quamvis sedero", Drusius; "quamvis sedeam", Burkius. (b) Debarim Rabba, parash. 11. fol. 245. 3.
John Wesley
7:8 Rejoice not - The prophet personates the church. Let it be no matter of glorying to thee, that the day of calamity hath overtaken me. In darkness - When affliction, war, famine, and captivity cover me. A light - Shall support, comfort and deliver me.
Robert Jamieson, A. R. Fausset and David Brown
7:8 Rejoice not--at my fall.
when I fall, I shall arise-- (Ps 37:24; Prov 24:16).
when I sit in darkness, the Lord shall be a light--Israel reasons as her divine representative, Messiah, reasoned by faith in His hour of darkness and desertion (Is 50:7-8, Is 50:10). Israel addresses Babylon, her triumphant foe (or Edom), as a female; the type of her last and worst foes (Ps 137:7-8). "Mine enemy," in Hebrew, is feminine.
7:97:9: Բարկութեան Տեառն համբերեցից՝ զի մեղա՛յ նմա, մինչեւ արդարացուսցէ զդատաստան իմ, եւ արասցէ ինձ իրաւունս, եւ հանցէ զիս ՚ի լոյս. եւ տեսից զարդարութիւն նորա[10601]։ [10601] Ոմանք. Բարկութեան Տեառն համբերից... եւ տացէ ինձ իրաւունս։
9 Քանի որ մեղանչեցի Տիրոջ դէմ, համբերութեամբ կը տանեմ նրա բարկութիւնը, մինչեւ որ նա արդարացնի իմ դատաստանը, իրաւունք տայ ինձ, ինձ հանի դէպի լոյսը, եւ ես տեսնեմ նրա արդարութիւնը:
9 Տէրոջը բարկութիւնը պիտի կրեմ Քանզի անոր դէմ մեղք գործեցի Մինչեւ անիկա իմ դատս պաշտպանէ ու ինծի իրաւունք ընէ, Զիս լոյսը հանէ ու իրեն արդարութիւնը տեսնեմ։
Բարկութեան Տեառն համբերից, զի մեղայ նմա, մինչեւ արդարացուսցէ զդատաստան իմ, եւ արասցէ ինձ իրաւունս, եւ հանցէ զիս ի լոյս, եւ տեսից զարդարութիւն նորա:

7:9: Բարկութեան Տեառն համբերեցից՝ զի մեղա՛յ նմա, մինչեւ արդարացուսցէ զդատաստան իմ, եւ արասցէ ինձ իրաւունս, եւ հանցէ զիս ՚ի լոյս. եւ տեսից զարդարութիւն նորա[10601]։
[10601] Ոմանք. Բարկութեան Տեառն համբերից... եւ տացէ ինձ իրաւունս։
9 Քանի որ մեղանչեցի Տիրոջ դէմ, համբերութեամբ կը տանեմ նրա բարկութիւնը, մինչեւ որ նա արդարացնի իմ դատաստանը, իրաւունք տայ ինձ, ինձ հանի դէպի լոյսը, եւ ես տեսնեմ նրա արդարութիւնը:
9 Տէրոջը բարկութիւնը պիտի կրեմ Քանզի անոր դէմ մեղք գործեցի Մինչեւ անիկա իմ դատս պաշտպանէ ու ինծի իրաւունք ընէ, Զիս լոյսը հանէ ու իրեն արդարութիւնը տեսնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
7:97:9 Гнев Господень я буду нести, потому что согрешил пред Ним, доколе Он не решит дела моего и не совершит суда надо мною; тогда Он выведет меня на свет, и я увижу правду Его.
7:9 ὀργὴν οργη passion; temperament κυρίου κυριος lord; master ὑποίσω υποφερω bear up under ὅτι οτι since; that ἥμαρτον αμαρτανω sin αὐτῷ αυτος he; him ἕως εως till; until τοῦ ο the δικαιῶσαι δικαιοω justify αὐτὸν αυτος he; him τὴν ο the δίκην δικη justice μου μου of me; mine καὶ και and; even ποιήσει ποιεω do; make τὸ ο the κρίμα κριμα judgment μου μου of me; mine καὶ και and; even ἐξάξει εξαγω lead out; bring out με με me εἰς εις into; for τὸ ο the φῶς φως light ὄψομαι οραω view; see τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing αὐτοῦ αυτος he; him
7:9 זַ֤עַף zˈaʕaf זַעַף rage יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶשָּׂ֔א ʔeśśˈā נשׂא lift כִּ֥י kˌî כִּי that חָטָ֖אתִי ḥāṭˌāṯî חטא miss לֹ֑ו lˈô לְ to עַד֩ ʕˌaḏ עַד unto אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] יָרִ֤יב yārˈîv ריב contend רִיבִי֙ rîvˌî רִיב law-case וְ wᵊ וְ and עָשָׂ֣ה ʕāśˈā עשׂה make מִשְׁפָּטִ֔י mišpāṭˈî מִשְׁפָּט justice יֹוצִיאֵ֣נִי yôṣîʔˈēnî יצא go out לָ lā לְ to † הַ the אֹ֔ור ʔˈôr אֹור light אֶרְאֶ֖ה ʔerʔˌeh ראה see בְּ bᵊ בְּ in צִדְקָתֹֽו׃ ṣiḏqāṯˈô צְדָקָה justice
7:9. iram Domini portabo quoniam peccavi ei donec iudicet causam meam et faciat iudicium meum educet me in lucem videbo in iustitiam eiusI will bear the wrath of the Lord, because I have sinned against him: until he judge my cause, and execute judgement for me: he will bring me forth into the light, I shall behold his justice.
9. I will bear the indignation of the LORD, because I have sinned against him; until he plead my cause, and execute judgment for me: he will bring me forth to the light, I shall behold his righteousness.
7:9. I will carry the wrath of the Lord, because I have sinned against him, until he may judge my case and execute judgment for me. He will lead me into the light. I will behold his justice.
7:9. I will bear the indignation of the LORD, because I have sinned against him, until he plead my cause, and execute judgment for me: he will bring me forth to the light, [and] I shall behold his righteousness.
I will bear the indignation of the LORD, because I have sinned against him, until he plead my cause, and execute judgment for me: he will bring me forth to the light, [and] I shall behold his righteousness:

7:9 Гнев Господень я буду нести, потому что согрешил пред Ним, доколе Он не решит дела моего и не совершит суда надо мною; тогда Он выведет меня на свет, и я увижу правду Его.
7:9
ὀργὴν οργη passion; temperament
κυρίου κυριος lord; master
ὑποίσω υποφερω bear up under
ὅτι οτι since; that
ἥμαρτον αμαρτανω sin
αὐτῷ αυτος he; him
ἕως εως till; until
τοῦ ο the
δικαιῶσαι δικαιοω justify
αὐτὸν αυτος he; him
τὴν ο the
δίκην δικη justice
μου μου of me; mine
καὶ και and; even
ποιήσει ποιεω do; make
τὸ ο the
κρίμα κριμα judgment
μου μου of me; mine
καὶ και and; even
ἐξάξει εξαγω lead out; bring out
με με me
εἰς εις into; for
τὸ ο the
φῶς φως light
ὄψομαι οραω view; see
τὴν ο the
δικαιοσύνην δικαιοσυνη rightness; right standing
αὐτοῦ αυτος he; him
7:9
זַ֤עַף zˈaʕaf זַעַף rage
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶשָּׂ֔א ʔeśśˈā נשׂא lift
כִּ֥י kˌî כִּי that
חָטָ֖אתִי ḥāṭˌāṯî חטא miss
לֹ֑ו lˈô לְ to
עַד֩ ʕˌaḏ עַד unto
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
יָרִ֤יב yārˈîv ריב contend
רִיבִי֙ rîvˌî רִיב law-case
וְ wᵊ וְ and
עָשָׂ֣ה ʕāśˈā עשׂה make
מִשְׁפָּטִ֔י mišpāṭˈî מִשְׁפָּט justice
יֹוצִיאֵ֣נִי yôṣîʔˈēnî יצא go out
לָ לְ to
הַ the
אֹ֔ור ʔˈôr אֹור light
אֶרְאֶ֖ה ʔerʔˌeh ראה see
בְּ bᵊ בְּ in
צִדְקָתֹֽו׃ ṣiḏqāṯˈô צְדָקָה justice
7:9. iram Domini portabo quoniam peccavi ei donec iudicet causam meam et faciat iudicium meum educet me in lucem videbo in iustitiam eius
I will bear the wrath of the Lord, because I have sinned against him: until he judge my cause, and execute judgement for me: he will bring me forth into the light, I shall behold his justice.
7:9. I will carry the wrath of the Lord, because I have sinned against him, until he may judge my case and execute judgment for me. He will lead me into the light. I will behold his justice.
7:9. I will bear the indignation of the LORD, because I have sinned against him, until he plead my cause, and execute judgment for me: he will bring me forth to the light, [and] I shall behold his righteousness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:9: I will bear the indignation of the Lord - The words of the penitent captives, acknowledging their sins and praying for mercy.
Until he plead my cause - And wo to the slanderers, when God undertakes to plead for the fallen who have returned to him with deep compunction of heart, seeking redemption in the blood of the cross.
Albert Barnes: Notes on the Bible - 1834
7:9: I will bear the indignation of the Lord, because I have sinned against Him - This is the temper of all penitents, when stricken by God, or under chastisement from Him. "It is the Lord, let Him, do what seemeth Him good" Sa1 3:18. "So let him curse, because the Lord hath said unto him, curse David. Who shall then say, Wherefore hast thou done so?" Sa2 16:10. "He putteth his mouth in the dust; if so be there may be hope" Lam 3:29. The penitent owns the just sentence of God, and, knowing that he deserves far more than God inflicts, is thankful to endure it, "until He remove it, until He plead my cause rend execute judgment for me", that is, until God Himself think the punishments inflicted, enough, and judge between me and those through whose hands they come. The judgments which God righteously sends, and which man suffers righteously from Him, are unrighteously inflicted by those whose malice He overrules, whether it be that of evil men (as the Assyrian or the Chaldaean or the Edomite) or of Satan. The close of the chastisements of His people is the beginning of the visible punishment of their misdecds, who used amiss the power which God gave them over it.
Whence it is said, "Daughter of Babylon, the wasted! blessed he that rewardth thee as thou hast served us" Psa 137:8. But all is of the mercy of God. So He saith, "He shall bring me forth to the light" of His Countenance and His favor and His truth. Micah speaks in the name of those who were penitent, and so were forgiven, and yet, in that they were under punishment, seemed to lie under the wrath of God. For, although God remits at once the eternal penalty of sin, yet we see daily, how punishment pursues the for given sinner, even to the end of life. The light of God's love may not, on grounds which He knoweth, shine unchequered upon him. We should not know the blackness of the offence of sin, and should never know the depth of God's mercy, but for our punishment. The indignation of God toward the penitcnt is an austere form of His love. So then penitents may well say, in every grief or sickness or visitation or disappointment, I will bear the indignation of the Lord, because I have sinned against Him. He says, "I shall behold His righteousness", because they had a righteous cause against man, although not toward God, and God in His just judgment on their enemies shewed Himself as the righteous Judge of the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:9: bear: Lev 26:41; Sa1 3:18; Sa2 16:11, Sa2 16:12, Sa2 24:17; Job 34:31, Job 34:32; Lam 1:18; Lam 3:39-42; Luk 15:18, Luk 15:19; Heb 12:6, Heb 12:7
until: Sa1 24:15, Sa1 25:39, Sa1 26:10; Psa 7:6, Psa 43:1; Jer 50:17-20, Jer 50:33, Jer 50:34, Jer 51:35, Jer 51:36; Rev 6:10, Rev 6:11, Rev 18:20
he will: Job 23:10; Psa 37:6; Mal 3:18; Co1 4:5; Th2 1:5-10; Ti2 4:8
Carl Friedrich Keil and Franz Delitzsch
7:9
"The wrath of Jehovah shall I bear, for I have sinned against Him, till He shall fight my fight, and secure my right. He will bring me forth to the light; I shall behold His righteousness. Mic 7:10. And may my enemy see it, and shame cover her, who hath said to me, Where is Jehovah thy God? Mine eyes will see it; now will she be for a treading down, like mire of the streets." Confidence in the help of the Lord flows from the consciousness, that the wretchedness and sufferings are a merited punishment for the sins. This consciousness and feeling generate patience and hope: patience to bear the wrath of God manifesting itself in the sufferings; hope that the sufferings, as inflicted by the righteous God, will cease as soon as the divine justice has been satisfied. Za‛aph: lit., the foaming up of wrath (Is 30:30); hence strong wrath. This the church will bear, till the Lord conducts its conflict and secures its rights. ריבי is the judicial conflict between Israel and the heathen power of the world. Although, for example, God had given up His nation to the power of its enemies, the nations of the world, on account of its sins, so that they accomplished the will of God, by destroying the kingdoms of Israel and Judah, and carrying away the people into exile; yet they grew proud of their own might in so doing, and did not recognise themselves as instruments of punishment in the hand of the Lord, but attributed their victories to the power of their own arm, and even aimed at the destruction of Israel, with scornful defiance of the living God (cf. Is 10:5-15; Hab 1:11). Thus they violated the rights of Israel, so that the Lord was obliged to conduct the contest of His people with the heathen, and secure the rights of Israel by the overthrow of the heathen power of the world. For ריב ריבי, see Ps 43:1; for עשׂה משׁפּט, Ps 9:4-5; and for the fact itself, Is 49:25; Is 51:22. Mishpât is Israel's right, in opposition to the powers of the world, who would destroy it. The following word יוציאני is not governed by עד אשׁר, as the absence of the copula Vav shows. With these words the hope takes the form of the certain assurance that the Lord will remove the distress, and let Israel see His righteousness. Tsedâqâh is the righteousness of God revealing itself in the forgiveness and restoration of Israel to favour; like tsedâqōth in Mic 6:5 : in actual fact, the salvation of Israel about to be secured, regarded as an emanation of the righteousness of the covenant God; hence parallel to אור. ראה with ב, to look at, so that one penetrates, as it were, into an object, seeing with feasting of the eyes (so also in Mic 7:10). This exaltation of Israel to new salvation it is hoped that the enemy will see (ותרא, opt.), and be covered with shame; for the power of the world is overthrown, in order that Israel may be redeemed out of its power. This desire is a just one, because the enemy has despised the Lord God. For the expression, "Where is Jehovah thy God?" compare Joel 2:17. And Israel will see its fulfilment (תּראינּה with Nun doubled after a sharpened ; see Ewald, 198, a). ‛Attâh, now (seeing the future in spirit, as having already come), the enemy will be trodden down like mire of the streets (for this figure, see Is 10:6).
John Gill
7:9 I will bear the indignation of the Lord,.... The Targum prefaces these words with
"Jerusalem saith;''
and they are the words of the prophet, in the name of Jerusalem or the church, resolving in the strength of divine grace to bear the present affliction, which had at least some appearance of divine indignation in it; not against the persons of God's people, who are always the objects of his love, and towards whom there is no fury in him; but against their sins, which are displeasing and abominable to him; and this is not in a vindictive way, for such indignation they could never bear; nor can any creature stand before it, or bear up under it; and, besides, Christ has bore the wrath and indignation of God in this sense for them but it here means the displicency and indignation of God in fatherly chastisements, consistent with the strongest love and affection for them; and to bear this is to be humble under the mighty hand of God, quietly to submit to it, and patiently to endure the affliction, without murmuring and repining, till the Lord pleases to remove it. The reason follows,
because I have sinned against him; the best of men sin; sin is the cause and reason of all affliction and distress, whether temporal or spiritual. The consideration of this tends to make and keep good men humble, and quietly submit to the chastising rod of their heavenly father, which they see it is right and proper should be used; and as knowing that they are chastised and afflicted less than their iniquities deserve; and that it is all for their good; a sense of sin stops their mouths, that they have nothing to say against God. The word here used sometimes signifies the offering an expiatory sacrifice for sin to God; and Gussetius (c) thinks this is the meaning of it here; and observes, that with the oblation of a contrite heart, and works of charity, the satisfaction of Christ is to be pleaded, and in our way to be offered up to God the Judge, through faith flying to it; whereby the mind is disposed to bear correction patiently, in hope that favour will quickly shine forth in help and deliverance:
until he plead cause, and execute judgment for me; Christ the mighty Redeemer, and powerful and prevalent Mediator, not only pleads the cause of his people with God his Father, and obtains all blessings of grace for them; but he also pleads their cause against their enemies, an ungodly people that strive with them, persecute and distress them; and will in his own time do them justice, and execute vengeance, his righteous judgments, on those that hate them, and rise up against them, as he will on all the antichristian party:
he will bring me forth to the light; like a person taken out of prison, or out of a dungeon, to behold and enjoy the light of the sun and day. The sense is, that he will openly espouse the cause of his church, and give her honour and glory publicly before men; bring forth her righteousness as the light, and her judgment as the noon day; and make her innocence appear as clear as the day, and bring her at last to the light of glory; see Ps 37:6;
and I shall behold his righteousness: the equity of his proceedings with his people, in chastising and afflicting them, that they are all right and good; his justice in punishing their enemies, and executing judgment on them; his goodness and beneficence to the saints, all his ways being mercy and truth; his faithfulness in the fulfilment of his promises; and the righteousness of Christ, which justifies them before God, renders them acceptable to him, will answer for them in a time to come, and introduce them into his everlasting kingdom and glory.
(c) Ebr. Comment. p. 923.
John Wesley
7:9 Plead - Against mine enemy, now he pleads his own cause against me. His righteousness - The truth and riches of his promised salvation.
Robert Jamieson, A. R. Fausset and David Brown
7:9 bear--patiently.
the indignation of the Lord--His punishment inflicted on me (Lam 3:39). The true penitent "accepts the punishment of his iniquity" (Lev 26:41, Lev 26:43); they who murmur against God, do not yet know their guilt (Job 40:4-5).
execute judgment for me--against my foe. God's people plead guilty before God; but, in respect to their human foes, they are innocent and undeserving of their foes' injuries.
bring me forth to the light--to the temporal and spiritual redemption.
I shall behold his righteousness--His gracious faithfulness to His promises (Ps 103:17).
7:107:10: Եւ տեսցէ զիս թշնամին իմ, եւ ծածկեսցէ զնա ամօթ. որ ասէր ցիս ո՞ւր է Տէր Աստուած քո. աչք իմ տեսցեն ՚ի նա. արդ եղիցի կոխա՛ն իբրեւ զկաւ ՚ի ճանաարհի[10602]։ [10602] Ոմանք. Եւ տեսցէ թշնամին իմ։
10 Ինձ կը տեսնի իմ թշնամին, եւ ամօթը կը պատի նրան, որ ասում էր ինձ. «Ո՞ւր է քո Տէր Աստուածը»: Իմ աչքերը կը տեսնեն նրան: Արդ, նա ոտքի կոխան կը դառնայ, ինչպէս ճանապարհի կաւը:
10 Այն ատեն իմ թշնամիս պիտի տեսնէ. Ամօթը պիտի ծածկէ զանիկա, որ ինծի կ’ըսէր թէ՝«Ո՞ւր է քու Տէր Աստուածդ»։Իմ աչքերս զանիկա պիտի տեսնեն. Հիմա անիկա փողոցներուն ցեխին պէս ոտքի կոխան պիտի ըլլայ։
Եւ տեսցէ թշնամին իմ, եւ ծածկեսցէ զնա ամօթ, որ ասէր ցիս. Ո՞ւր է Տէր Աստուած քո. աչք իմ տեսցեն ի նա. արդ եղիցի կոխան իբրեւ զկաւ ի ճանապարհի:

7:10: Եւ տեսցէ զիս թշնամին իմ, եւ ծածկեսցէ զնա ամօթ. որ ասէր ցիս ո՞ւր է Տէր Աստուած քո. աչք իմ տեսցեն ՚ի նա. արդ եղիցի կոխա՛ն իբրեւ զկաւ ՚ի ճանաարհի[10602]։
[10602] Ոմանք. Եւ տեսցէ թշնամին իմ։
10 Ինձ կը տեսնի իմ թշնամին, եւ ամօթը կը պատի նրան, որ ասում էր ինձ. «Ո՞ւր է քո Տէր Աստուածը»: Իմ աչքերը կը տեսնեն նրան: Արդ, նա ոտքի կոխան կը դառնայ, ինչպէս ճանապարհի կաւը:
10 Այն ատեն իմ թշնամիս պիտի տեսնէ. Ամօթը պիտի ծածկէ զանիկա, որ ինծի կ’ըսէր թէ՝«Ո՞ւր է քու Տէր Աստուածդ»։Իմ աչքերս զանիկա պիտի տեսնեն. Հիմա անիկա փողոցներուն ցեխին պէս ոտքի կոխան պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:107:10 И увидит это неприятельница моя и стыд покроет ее, говорившую мне: > Насмотрятся на нее глаза мои, как она будет попираема подобно грязи на улицах.
7:10 καὶ και and; even ὄψεται οραω view; see ἡ ο the ἐχθρά εχθρα hostility μου μου of me; mine καὶ και and; even περιβαλεῖται περιβαλλω drape; clothe αἰσχύνην αισχυνη shame ἡ ο the λέγουσα λεγω tell; declare πρός προς to; toward με με me ποῦ που.1 where? κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your οἱ ο the ὀφθαλμοί οφθαλμος eye; sight μου μου of me; mine ἐπόψονται επειδον look on; have regard αὐτήν αυτος he; him νῦν νυν now; present ἔσται ειμι be εἰς εις into; for καταπάτημα καταπατημα as; how πηλὸς πηλος mud; clay ἐν εν in ταῖς ο the ὁδοῖς οδος way; journey
7:10 וְ wᵊ וְ and תֵרֶ֤א ṯērˈe ראה see אֹיַ֨בְתִּי֙ ʔōyˈavtî איב be hostile וּ û וְ and תְכַסֶּ֣הָ ṯᵊḵassˈehā כסה cover בוּשָׁ֔ה vûšˈā בּוּשָׁה shame הָ hā הַ the אֹמְרָ֣ה ʔōmᵊrˈā אמר say אֵלַ֔י ʔēlˈay אֶל to אַיֹּ֖ו ʔayyˌô אֵי where יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהָ֑יִךְ ʔᵉlōhˈāyiḵ אֱלֹהִים god(s) עֵינַי֙ ʕênˌay עַיִן eye תִּרְאֶ֣ינָּה tirʔˈeʸnnā ראה see בָּ֔הּ bˈāh בְּ in עַתָּ֛ה ʕattˈā עַתָּה now תִּֽהְיֶ֥ה tˈihyˌeh היה be לְ lᵊ לְ to מִרְמָ֖ס mirmˌās מִרְמָס trampled land כְּ kᵊ כְּ as טִ֥יט ṭˌîṭ טִיט clay חוּצֹֽות׃ ḥûṣˈôṯ חוּץ outside
7:10. et aspiciet inimica mea et operietur confusione quae dicit ad me ubi est Dominus Deus tuus oculi mei videbunt in eam nunc erit in conculcationem ut lutum platearumAnd my enemy shall behold, and she shall be covered with shame, who saith to me: Where is the Lord thy God? my eyes shall look down upon her: now shall she be trodden under foot as the mire of the streets.
10. Then mine enemy shall see it, and shame shall cover her; which said unto me, Where is the LORD thy God? Mine eyes shall behold her; now shall she be trodden down as the mire of the streets.
7:10. And my enemy will look, and she will be covered with confusion, she who says to me, “Where is the Lord your God?” My eyes will look upon her. Now she will be trampled under foot like the mud of the streets.
7:10. Then [she that is] mine enemy shall see [it], and shame shall cover her which said unto me, Where is the LORD thy God? mine eyes shall behold her: now shall she be trodden down as the mire of the streets.
Then [she that is] mine enemy shall see [it], and shame shall cover her which said unto me, Where is the LORD thy God? mine eyes shall behold her: now shall she be trodden down as the mire of the streets:

7:10 И увидит это неприятельница моя и стыд покроет ее, говорившую мне: <<где Господь Бог твой?>> Насмотрятся на нее глаза мои, как она будет попираема подобно грязи на улицах.
7:10
καὶ και and; even
ὄψεται οραω view; see
ο the
ἐχθρά εχθρα hostility
μου μου of me; mine
καὶ και and; even
περιβαλεῖται περιβαλλω drape; clothe
αἰσχύνην αισχυνη shame
ο the
λέγουσα λεγω tell; declare
πρός προς to; toward
με με me
ποῦ που.1 where?
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
μου μου of me; mine
ἐπόψονται επειδον look on; have regard
αὐτήν αυτος he; him
νῦν νυν now; present
ἔσται ειμι be
εἰς εις into; for
καταπάτημα καταπατημα as; how
πηλὸς πηλος mud; clay
ἐν εν in
ταῖς ο the
ὁδοῖς οδος way; journey
7:10
וְ wᵊ וְ and
תֵרֶ֤א ṯērˈe ראה see
אֹיַ֨בְתִּי֙ ʔōyˈavtî איב be hostile
וּ û וְ and
תְכַסֶּ֣הָ ṯᵊḵassˈehā כסה cover
בוּשָׁ֔ה vûšˈā בּוּשָׁה shame
הָ הַ the
אֹמְרָ֣ה ʔōmᵊrˈā אמר say
אֵלַ֔י ʔēlˈay אֶל to
אַיֹּ֖ו ʔayyˌô אֵי where
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהָ֑יִךְ ʔᵉlōhˈāyiḵ אֱלֹהִים god(s)
עֵינַי֙ ʕênˌay עַיִן eye
תִּרְאֶ֣ינָּה tirʔˈeʸnnā ראה see
בָּ֔הּ bˈāh בְּ in
עַתָּ֛ה ʕattˈā עַתָּה now
תִּֽהְיֶ֥ה tˈihyˌeh היה be
לְ lᵊ לְ to
מִרְמָ֖ס mirmˌās מִרְמָס trampled land
כְּ kᵊ כְּ as
טִ֥יט ṭˌîṭ טִיט clay
חוּצֹֽות׃ ḥûṣˈôṯ חוּץ outside
7:10. et aspiciet inimica mea et operietur confusione quae dicit ad me ubi est Dominus Deus tuus oculi mei videbunt in eam nunc erit in conculcationem ut lutum platearum
And my enemy shall behold, and she shall be covered with shame, who saith to me: Where is the Lord thy God? my eyes shall look down upon her: now shall she be trodden under foot as the mire of the streets.
7:10. And my enemy will look, and she will be covered with confusion, she who says to me, “Where is the Lord your God?” My eyes will look upon her. Now she will be trampled under foot like the mud of the streets.
7:10. Then [she that is] mine enemy shall see [it], and shame shall cover her which said unto me, Where is the LORD thy God? mine eyes shall behold her: now shall she be trodden down as the mire of the streets.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. В уничижении Израиля языческие народы видели доказательство бессилия Иеговы (Ис Х:9-11). Но врагов Израиля покроет стыд, когда они увидят, что Израиль восстановлен, а они подверглись унижению. По мнению большинства толкователей, пророк говорит о Вавилоне (Ефрем Сирин, Кирилл Ал., блаж. Иероним), по мнению других, о Ниневии (Гоонакер). - Насмотрятся на нее глаза мои: пророк выражает не злорадство о погибели врагов, а радость о торжестве правды Божией.
Adam Clarke: Commentary on the Bible - 1831
7:10: Then she that is mine enemy - This may refer particularly to the city of Babylon.
Shall she be trodden down - Literally fulfilled in the package of that city by the Persians, and its consequent total ruin. It became as mire; its walls, formed of brick kneaded with straw and baked in the sun, becoming exposed to the wet, dissolved, so that a vestige of the city remains not, except a few bricks digged from under the rubbish, several pieces of which now lie before me, and show the perishing materials of which the head of this proud empire was composed.
Albert Barnes: Notes on the Bible - 1834
7:10: Then - (And) she that is mine enemy shall see it, and shame shall cover her which said unto me, Where is He, He of whom thou boastest, the Lord thy God? The cause of her gladness then is, that the blasphemies of the enemy of God were to cease. This was the bitterest portion of her cup, that they said daily, "Where is now thy God? let Him come and save thee;" as though He could not, or as though He loved her not, and she vainly presumed on His help. Even when fallen, it was for His sake that she was hated, who seemed to be overcome in her: as He was hated in His Martyrs, and they asked, , "Where is the God of the Christians?" Now the taunt was closed, and turned back on those who used it. The wheel, which they had turned against her, rolled round on themselves. They who had said, Let our eye look on Zion, now were ashamed that their hope had failed. They had longed to feed their sight on her miseries; Zion had her Rev_erent gladness in gazing on the righteous hess of God. Babylon was trodden down by the Medes and Persians, and they whom she had let captive beheld it. Daniel was in the palace, when Belshazzar was slain.
The soul of one, who has known the chastening of God, cannot but read its own history here. The sinful soul is at once the object of the love of God and hath that about it which God hates. God hates the evil in us, even while lie loves us, being, or having been, evil. He forgives, but chastens. His displeasure is the channel of His goodpleasure. Nathan said to David, "The Lord hath put away thy sin" Sa2 12:10, Sa2 12:13, but also, "the sword shall never depart from thy house". It is part of His forgiveness to cleanse the soul with a "spirit of burning" Isa 4:4. "It seemeth to me," says Jerome, "that Jerusalem is every soul, which had been the temple of the Lord, and had had the vision of peace and the knowledge of Scripture, and which afterward, overcome by sins, hath fallen captive by its own consent, parting from that which is right in the sight of God, and allowing itself' to sink among the pleasures of the world."
So then "captive, and tortured, she saith to Babylon, that is, the confusion of this world and the power of the enemy which ruleth over the world, and sin who lordeth it over her, Rejoice not against me, O mine enemy; when I fall, I shall arise;" Dionysius: "from sin by repentance, and from tribulation by the consolation of the Holy Spirit, who, after weeping, poureth in joy. "For the Lord helpeth them that are fallen" Psa 146:8, and saith by the prophet, "Shall they fall and not arise"? Jer 8:4. and, "I have no pleasure in the death of the wicked; but that the wicked turn from his way and live. If I walk in darkness, the Lord is my light"! Eze 33:11. For although "the rulers of the darkness of this world" Eph 6:12 have deceived me, and I "sit in darkness and in the shadow of death" Psa 107:10, and "my feet stumble upon the dark mountains" Jer 13:16, yet "to them who sit in the region and shadow of death, light is sprung up" Isa 9:2, and "light shineth in darkness" Joh 1:5, and "the Lord is my light, and my salvation; whom then shall I fear"? Psa 27:1. and I will speak to Him and will say, "Thy word is a lamp unto my feet, and a light unto my path" Psa 119:105 "He draweth me from the darkness of ignorance and from the black night of sin, and giveth a clear view of future bliss, and brighteneth the very inmost soul within."
Dionysius: "Even if a mist have come upon me and I have been in darkness, I too shall find the light, that is, Christ; and the Sun of Righteousness arising on my mind shall make it white." I will betty patiently, yet gladly, the indignation of the Lord, (Dionysius): "all adversity, trial, tribulation, persecution, which can happen in this life;" because I have sinned against Him, "and such is the enormity of sin, offered to the Majesty and dishonoring the Holiness of God, and such punishment doth it deserve in the world to come, that if we weigh it well, we shall bear with joy whatever adversity can befall us." Cyril: "For although for a short time I be out of His Presence, and be; "given to an undistinguishing mind" Rom 1:28, yet, seeing I suffer this rejection justly, I will bear the judgment, for I am not chastened in vain." "All chastening for the present seemeth not to be joyous but grievous, nevertheless afterward it yieldeth the peaceable fruit of righteousncss unto them who are exercised thereby" Heb 12:11.
Jerome: "The soul, feeling that it hath sinned, and hath the wounds of sins and is living in dead flesh and needs the cautery, says firmly to the Physician, 'Burn my flesh, cut open my wounds, all my imposthumes. It was my fault, that I was wounded; be it my pain, to endure such sufferings and to regain health.' And the true Physician shews to her, when whole, the cause of His treatment, and that He did rightly what He did. Then after these sufferings, the soul, being brought out of outer darkness, saith, I shall behold His Righteousness, and say, "Thou, O Lord, art upright; Rightous are Thy judgments, O God" Psa 119:137. But if Christ is "made unto us wisdom and righteousness and sanctification and redemption" Co1 1:30, he who, after the indignation of God, saith that He shall see His Righteousness, promiseth to himself the sight of Christ." Cyril: "Then, having considered in her mind the grace of the righteousness in Christ and the overthrow of sin, the soul, in full possession of herself, crieth out, Mine enemy shall see it, etc. For, after that Christ came unto us, justifying sinners through faith, the mouth of the ungodly One is stopped, and the Author of sin is put to shame. He hath lost his rule over us, and sin is trodden down, "like mire in the streets", being subjected to the feet of the saints. But the blotting-out of sin is the Day of Christ." Jerome: "And, because the end of all punishment is the beginning of good," God saith to the poor, penitent, tossed, soul, "the walls of virtues shall be built up in thee, and thou shalt be guarded on all sides, and the rule of thine oppressors shall be far removed, and thy King and God shall come unto thee, and all the ends of the earth shall see the salvation of God." Dionysius: "All this shall be most fully seen in the Day of Judgment."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:10: Then: etc. or, And thou wilt see her that is mine enemy, and cover her with shame
she that: Psa 137:8, Psa 137:9; Isa 47:5-9; Jer 50:33, Jer 50:34, Jer 51:8-10, Jer 51:24; Nahum 2:1-3:19; Rev 17:1-7
shame: Psa 35:26, Psa 109:29; Jer 51:51; Eze 7:18; Oba 1:10
Where: Psa 42:3, Psa 42:10, Psa 79:10, Psa 115:2; Isa 37:10, Isa 37:11; Dan 3:15; Joe 2:17; Mat 27:43
mine: Mic 4:11; Psa 58:10; Mal 1:5; Rev 18:20
now: Sa2 22:43; Kg2 9:33-37; Psa 18:42; Isa 25:10-12, Isa 26:5, Isa 26:6, Isa 41:15, Isa 41:16; Isa 51:22, Isa 51:23, Isa 63:2, Isa 63:3; Zac 10:5; Mal 4:3
trodden down: Heb. for a treading down
John Gill
7:10 Then she that is mine enemy shall see it,.... The Chaldeans and Edomites shall see people of the Jews rising out of their calamities, brought out of the darkness of their captivity in Babylon, and enjoying the light of peace and prosperity in their own land. Some editions of the Targum, and Jarchi and Kimchi, have, in their glosses on this verse and Mic 7:9, Rome, of whom they interpret this enemy, as Mr. Pocock observes; and so R. Elias (d) says the Targum is, "then shall Rome see"; by which they mean the Christians, in opposition to the Jews; otherwise it would not be amiss to interpret it of Rome Papal, or antichrist, in opposition to the church of God; seeing the antichristian party will see witnesses of Christ, slain for his sake, rise again, and ascend to heaven, or be brought into a glorious and comfortable state; see Rev_ 11:12; and may be applied to any age of the church, and to any particular saints raised out of a state of darkness and affliction into a prosperous one, in the sight of their enemies, and in spite of them, to their great mortification; see Ps 23:4;
and shame shall cover her which said unto me, where is the Lord thy God? as the Heathens; the Chaldeans, did to the Jews, Ps 115:2; and which must be very cutting to them, as it was to David, Ps 42:10; when they flouting and jeering said, where is thy God thou boastedst of, and didst put thy trust and confidence in, that he would deliver and save thee? what is become of him, and of thy confidence in him? The Targum is,
"where art thou that art redeemed by the Word of the Lord thy God?"
but when they shall see that the Lord God has returned unto them, and wrought salvation for them, they will be ashamed of their flouts and jeers; and by reason of their sad disappointment, add the change of things for the worse to them, who now will be brought into calamity and distress themselves:
mine eyes shall behold her; the enemy: their fall, as the Targum; being in a most despicable and ruinous condition, under the vengeance of the Almighty; and that with pleasure and satisfaction, not from a private spirit of revenge, but because of the glory of divine justice, which will be displayed in their righteous destruction; see Ps 58:10;
now shall she be trodden down as the mire of the streets; that is, entirely conquered, and utterly destroyed; reduced to, the utmost meanness, and had in the greatest contempt: this was fulfilled when Babylon was taken by the Medea and Persians; and when the Edomites were conquered and brought into subjection to the Jews by the Maccabees; and will be the case of all the enemies of Christ and his church, of all the antichristian states, one day.
(d) In Tishbi, p. 227.
John Wesley
7:10 She - What nation or people soever. Shall behold - The people of God shall see their enemies laid low.
Robert Jamieson, A. R. Fausset and David Brown
7:10 shame shall cover her--in seeing how utterly mistaken she was in supposing that I was utterly ruined.
Where is . . . thy God-- (Ps 42:3, Ps 42:10). If He be "thy God," as thou sayest, let Him come now and deliver thee. So as to Israel's representative, Messiah (Mt 27:43).
mine eyes shall behold her--a just retribution in kind upon the foe who had said, "Let our eye look upon Zion." Zion shall behold her foe prostrate, not with the carnal joy of revenge, but with spiritual joy in God's vindicating His own righteousness (Is 66:24; Rev_ 16:5-7).
shall she be trodden down--herself, who had trodden down me.
7:117:11: Օր ծեփո՛յ աղիւսոյ, եւ ջնջո՛ւմն քո եղիցի օրն այն. մերժեսցէ զիրաւունս քո օրն այն[10603]։ [10603] Ոմանք. Օր ծեփելոյ աղիւսոյ։
11 Աղիւսի ծեփի օր եւ քո ջնջման օր կը լինի այն օրը. այդ օրը կը մերժի քո իրաւունքները:
11 Այն օրը որ քու պարիսպներդ շինուին Նոյն օրը Աստուծոյ խօսքը հեռացած պիտի ըլլայ։
[83]Օր ծեփոյ աղիւսոյ, եւ ջնջումն քո եղիցի օրն այն. մերժեսցէ զիրաւունս քո օրն այն:

7:11: Օր ծեփո՛յ աղիւսոյ, եւ ջնջո՛ւմն քո եղիցի օրն այն. մերժեսցէ զիրաւունս քո օրն այն[10603]։
[10603] Ոմանք. Օր ծեփելոյ աղիւսոյ։
11 Աղիւսի ծեփի օր եւ քո ջնջման օր կը լինի այն օրը. այդ օրը կը մերժի քո իրաւունքները:
11 Այն օրը որ քու պարիսպներդ շինուին Նոյն օրը Աստուծոյ խօսքը հեռացած պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:117:11 В день сооружения стен твоих, в этот день отдалится определение.
7:11 ἡμέρας ημερα day ἀλοιφῆς αλοιφη of you; your ἡ ο the ἡμέρα ημερα day ἐκείνη εκεινος that καὶ και and; even ἀποτρίψεται αποτριβω of you; your
7:11 יֹ֖ום yˌôm יֹום day לִ li לְ to בְנֹ֣ות vᵊnˈôṯ בנה build גְּדֵרָ֑יִךְ gᵊḏērˈāyiḵ גָּדֵר wall יֹ֥ום yˌôm יֹום day הַ ha הַ the ה֖וּא hˌû הוּא he יִרְחַק־ yirḥaq- רחק be far חֹֽק׃ ḥˈōq חֹק portion
7:11. dies ut aedificentur maceriae tuae in die illa longe fiet lexThe day shall come, that thy walls may be built up: in that day shall the law be far removed.
11. A day for building thy walls! in that day shall the decree be far removed.
7:11. The day that your walls will be rebuilt, in that day the law will be far away.
7:11. [In] the day that thy walls are to be built, [in] that day shall the decree be far removed.
In the day that thy walls are to be built, [in] that day shall the decree be far removed:

7:11 В день сооружения стен твоих, в этот день отдалится определение.
7:11
ἡμέρας ημερα day
ἀλοιφῆς αλοιφη of you; your
ο the
ἡμέρα ημερα day
ἐκείνη εκεινος that
καὶ και and; even
ἀποτρίψεται αποτριβω of you; your
7:11
יֹ֖ום yˌôm יֹום day
לִ li לְ to
בְנֹ֣ות vᵊnˈôṯ בנה build
גְּדֵרָ֑יִךְ gᵊḏērˈāyiḵ גָּדֵר wall
יֹ֥ום yˌôm יֹום day
הַ ha הַ the
ה֖וּא hˌû הוּא he
יִרְחַק־ yirḥaq- רחק be far
חֹֽק׃ ḥˈōq חֹק portion
7:11. dies ut aedificentur maceriae tuae in die illa longe fiet lex
The day shall come, that thy walls may be built up: in that day shall the law be far removed.
7:11. The day that your walls will be rebuilt, in that day the law will be far away.
7:11. [In] the day that thy walls are to be built, [in] that day shall the decree be far removed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Ст. 11-й неодинаково передается в евр. и греч. тексте и труден, как для перевода, так и для истолкования. Русский перевод не дает ясной мысли. По обычному мнению, пророк говорит о будущем восстановлении стен Иерусалима, или если gader (рус. стена) понимать в смысле ограды виноградника, о будущем восстановлении теократии, сравниваемой с виноградником. Пророк выражает свою мысль в форме восклицания: "день сооружения стен" (ограды)! Слово jom в нашем переводе понято как винит. времени на вопрос когда ("в день сооружения"), но обыкновенно оно принимается за именительный падеж. - В этот день от hahu, отдалится (irhak) определение (chok): мысль рус. т. неясна. Слово chok, означая нечто установленное, определенное (Исх V:14; Лев Х:13; Притч XXX:8) имеет, в частности, значение "предела" (Притч VIII:29) и именно "предел определенный" (Иов XIV:5; XXVI:10; XXXVIII:10; Ис V:14). В этом смысле, по-видимому, можно понимать слово chok и в рассматриваемом стихе: отдалится предел, т. е. предел теократии, ограничение ее одним народом еврейским. Таким обр., пророк не только предвидит восстановление теократии, но и расширение пределов ее, включение в нее и других, кроме Израиля, народов. LXX поняли слова пророка в противоположном смысле, - как пояснение ст. 10-го, как пророчество о разрушении враждебного города и истреблении враждебного Израилю народа. Отсюда в слав. т. читается: "день глаждения плинфа (т. е. истребления кирпичей): изглаждение твое день оный, и сотрет законы твоя день оный". Блаж. Феодорит поясняет эти слова так: "ты для всех будешь доступна и всеми удобоуловима, все живущие окрест станут разорять и пожирать тебя. Тогда и противозаконные законы твои примут конец". Другие комментаторы, впрочем, понимают текст LXX-ти о Иерусалиме (Иер. Антоний, Юнгеров).
Adam Clarke: Commentary on the Bible - 1831
7:11: In the day that thy walls are to be built - This refers to Jerusalem; the decree, to the purpose of God to deliver the people into captivity. "This shall be far removed." God having purposed their return, I cannot think, with some commentators, that this verse contains threatenings against Jerusalem, and not promises. See Hag 1:1-15 (note), where the subject is similar; and the restoration of Jerusalem is certainly what the prophet describes.
Albert Barnes: Notes on the Bible - 1834
7:11: On this confession of unworthiness and trust the message of joy bursts in, with the abruptness and conciseness of Hosea or Nahum:
A day to build thy fences; (that is, cometh;)
That day, far shall be the degree;
That day, and he shall come quite to thee;
And there follows, in a longer but still remarkably measured and interrupted cadence,
the statement of the length and breadth from which the people shall come to her;
Up to and from Assyria and the cities of strong-land (Egypt;)
Up to and from strong-land and even to river (the Euphrates;)
And sea from sea, and mountain to mountain.
It is not human might or strength which God promises to restore. He had before predicted, that the kingdom of the Messiah should stand, not through earthly strength Mic 5:9-13. He promises the restoration, not of city walls, but of the fence of the vineyard of God, which God foretold by Isaiah that He would "break down" Isa 5:5. It is a peaceful renewal of her estate under God's protection, like that, with the promise whereof Amos closed his prophecy; "In that day I will raise up the tabernacle of David that is fallen, and close up the breaches thereof" Amo 9:11. This decree, which he says shall be far away, might in itself be the decree either of God or of the enemy. The sense is the same, since the enemy was but the instrument of God. Yet it seems more in accordance with the language of the prophets, that it should be the decree of man. For the decree of God for the destruction of Jerusalem and the captivity of His people was accomplished, held its course, was fulfilled.
The destruction, captivity, restoration, were parts of one and the same decree of God, of which the restoration was the last accomplished in time. The restoration was not the removal, but the complete fulfillment, of the decree. He means then probably, that the decree of the enemy, whereby he held her captive, was to remove and be far off, not by any agency of her's . The people were to stream to her of themselves. One by one, shall all thy banished, captive, scattered, children be brought quite home unto thee from all parts of the earth, whither they have been driven, "from Assyria, and from strong-land". The name Matsor, which he gives to Egypt, modifying its ordinary dual name Mitsraim, is meant, at once to signify "Egypt" , and to mark the strength of the country; as, in fact, , "Egypt was on all sides by nature strongly guarded."
A country, which was still strong relatively to Judah, would not, of itself, yield up its prey, but held it straitly; yet it should have to disgorge it. Isaiah and Hosea prophesied, in like way, the return of Israel and Judah from Assyria and from Egypt. "And from strong-land even to the river" Isa 11:11; Isa 27:13; Hos 11:11 (Euphrates); the ancient, widest, boundary of the promised land; "and from sea to sea, and from mountain to mountain" Gen 15:18; Exo 23:31; Deu 1:7; Deu 11:24, Jos 1:4; Kg1 4:21, Kg1 4:24. These last are too large to be the real boundaries of the land. If understood geographically, it would by narrowig those which had just been spoken of, from Egypt to the Euphratcs. Joel likens the destruction of the Northern army to the perishing of locusts in the two opposite seas, the Dead sea and the Mediterranean Joe 2:20; but the Dead sea was not the entire Eastern boundary of all Israel. Nor are there any mountains on the South, answering to Mount Libanus on the North. Not the mountains of Edom which lay to the South-East, but the desert Exo 23:31; Num 34:3; Deu 11:24 was the Southern boundary of Judah. In the times too of their greatest prosperity, Edom, Moab, Ammon, Syria, had been subject to them.
The rule of the Messiah "from sea to sea" had already been predicted by Solomon , enlarging the boundaries of the promised land to the whole compass of the world, from the sea, their bound westward, to the further encircling sea beyond all habitable land, in which, in fact, our continents are large islands . To this, Micah adds a new description, "from mountain to mountain", including, probably, all subdivisions in our habitable earth, as the words, "sea to sea", had embraced it as a whole. For, physically and to sight, mountains are the great natural divisions of our earth. Rivers are but a means of transit. The Euphrates and the Nile were the centers of the kingdoms which lay upon them. Each range of mountains, as it rises on the horizon, seems to present an insuperable barrier. No barrier should avail to hinder the inflow to the Gospel. As Isaiah foretold that all obstacles should be removed, "every valley shall be exalted, and every mountain and hill shall be made low" Isa 40:4, so Micah prophesies, "from mountain to mountain they shall come".
The words are addressed as a promise and consolation to the Jews, and so, doubtless, the restoration of the Jews to their own land after the captivity is foretold here, as Micah had already foretold it Mic 4:10. But is the whole limited to this? He says, with remarkable indefiniteness, there shall come . He does not say, who "shall come." But he twice sets two opposite boundaries, from which men should come; and, since these boundaries, not being coincident, cannot be predicted of one and the same subject, there must be two distinct incomings. The Jews were to come from those two countries, whither its people were then to be carried captive or would flee. From the boundaries of the world, the world was to come.
Thus, Micah embraces in one the prophecies, which are distinct in Isaiah, that not only God's former people should come from Egypt and A ssyria, but that Egypt and Assyria themselves should be counted as one with Israel Isa 19:23-25; and while, in the first place, the restoration of Israel itself is foretold, there follows that conversion of the world, which Micah had before promised Mic 4:1-3, and which was the object of the restoration of Israel. This was fulfilled to Jews and pagan together, when the dispersed of the Jews were gathered into one in Christ, the Son of David according to the flesh, and the Gospel, beginning at Jerusalem, was spread abroad among all nations. The promise is thrice repeated, It is the day, assuring the truth thereof, as it were, in the Name of the All-Holy Trinity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:11: the day: Neh 2:17, Neh 3:1-16, Neh 4:3, Neh 4:6; Dan 9:25; Amo 9:11-15
shall: Ezr 4:12-24; Neh 2:8
Carl Friedrich Keil and Franz Delitzsch
7:11
The confident expectation rises in Mic 7:11 ff. into an assurance of the promise; the words of the prophet in the name of the church rising into an address to Zion, confirm its hope by the promise of the restoration of Zion, and the entrance of crowds of people into the city of God. Mic 7:11. "A day to build thy walls (cometh); in that day will the ordinance be far away. Mic 7:12. In that day will they come to thee from Asshur and the cities of Egypt, and from Egypt to the river, and (to) sea from sea, and (from) mountain to mountain. Mic 7:13. And the earth will become a desert because of its inhabitants, for the fruit of their doings." Mic 7:11 consists of two clauses; for we may easily supply to yōm "is" or "will be" = come. The daughter Zion is addressed (cf. Mic 4:8) not as a church, but as a city, as the centre and representative of the kingdom of God. As such, she is compared to a vineyard, as in Is 5:1-7; Is 27:2-4; Ps 80:9-10. The word gâdēr, which is generally used for the hedge or wall around a vineyard, points to this (see Is 5:5; Num 22:24; Eccles 10:8). יון ההוּא is an adverbial accusative; in that day will חק be far away. The meaning of this word is very difficult to find, and can hardly be settled with any certainty. The explanation of chōq, as signifying the law imposed upon Israel by the heathen oppressors (Chald., Hengstenberg, etc.), cannot be sustained, as this meaning cannot be established from Ps 104:20, and is not suggested by the context. So, again, the explanation, "On that day will the goal set (for Israel), or the boundary fixed (for it), be a far distant one (i.e., then will the boundaries of the land of Israel lie in the far distance, or be advanced to the remotest distance:" Hitzig, Caspari, and others), introduces a meaning into the words which they do not possess. Even if chōq does denote a fixed point or a limit of either space or time, it never signifies the boundary of a nation; and râchaq, to be far off, is not equivalent to being advanced to a great distance. Chōq is apparently used here for the ordinance or limit which God has appointed to separate Israel from the nations; not a land-boundary, but the law of Israel's separation from the nations.
This law will be far away, i.e., will be removed or set aside (yirach is only chosen for the sake of the assonance with chōq), inasmuch as numerous crowds, as is added in Mic 7:12 by way of explanation, will then stream to Zion, or come to the people of God, out of all lands (cf. Mic 4:1-2). For this is what Mic 7:12 refers to, and not the return to Zion of the Israelites who have been scattered in the heathen lands. יבוא (impersonal), one comes, they come: not "return," ישׁוּב, which must have been the expression used if the return of the Israelites out of their captivity had been meant. The heathen who cherish a desire for the God of Zion and His law (Mic 4:2) will come to Israel; not to Israel as still living in their midst (Caspari), but to the Israel that has already returned, and whose walls have been rebuilt (Mic 7:11). The building of the walls of Zion involves the gathering together of the dispersed nation, or rather presupposes it. Heathen will come "from Asshur and the cities of Egypt," i.e., from the two mightiest empires in the time of the prophet. Mâtsōr, the poetical name of Egypt, as in Is 19:6; Is 37:25; and "cities of Egypt," because that land or kingdom was especially rich in cities. The further definitions individualize the idea of the totality of the lands and provinces, the correlative members being transposed and incomplete in the last two sentences, so that the preposition עד must be supplied to וים, and the preposition מן to ההר. From Egypt to the river (Euphrates) includes the lands lying between these two terminal points; and in the expressions, "sea from sea, and mountain to mountain," seas and mountains are mentioned in the most general manner, as the boundaries of lands and nations; so that we have not to think of any particular seas and mountains, say the Western (or Mediterranean) Sea, and the Eastern (the Dead or the Galilean) Sea, as being the western and eastern boundaries of Palestine, and of Lebanon and Sinai as the northern and southern boundaries, but must adhere firmly to the general character of the expression: "from one sea and one mountain to another sea and mountain," i.e., from every land situated between seas and mountains, that is to say, from all the lands and provinces of the earth. The coming out of all lands is not to be understood as denoting simply passing visits to Canaan or Zion, but as coming to connect themselves with the people of God, to be received into fellowship with them. There is a parallel to this promise in the promise contained in Is 19:18-25, that in the Messianic times Egypt and Asshur will turn to Jehovah. This takes place because the earth will become a desert, on account of the evil deeds of its inhabitants. Whilst Zion is rebuilt, and the people of God are multiplied, by the addition of the godly Gentiles out of all the countries of the earth, the judgment falls upon the sinful world. This statement of Mic 7:13 is simply attached to what precedes it by והיתה, in order to complete the promise of the restoration of Zion, by adding the fate which will befal the earth (i.e., the earth outside Canaan); but it actually contains the motive for the coming of the crowds to Zion. הארץ cannot be the land of Israel (Canaan) here, in support of which appeal has been made to Lev 26:33 and Is 1:7; for the context neither leads to any such limitation as that הארץ could be taken in the sense of ארצכן (in Leviticus and Isaiah), nor allows of our thinking of the devastation of Canaan. When the day shall have come for the building of the walls of Zion, the land of Israel will not become a desert then; but, on the contrary, the devastation will cease. If the devastation of Canaan were intended here, we should have either to take והיתה as a pluperfect, in violation of the rules of the language, or arbitrarily to interpolate "previously," as Hitzig proposes. על ישׁביה is defined more precisely by מפּרי מעלליהם. The doings are of course evil ones, and the deeds themselves are the fruit (cf. Is 3:10).
Geneva 1599
7:11 [In] (i) the day that thy walls are to be built, [in] that day shall (k) the decree be far removed.
(i) That is, when God will show himself to be a deliverer of his Church, and a destroyer of his enemies.
(k) Meaning the cruel empire of the Babylonians.
John Gill
7:11 In the day that thy walls are to be built,.... These words are not spoken to the enemy, as some think; either the Chaldeans, the walls of whose city, Babylon, being demolished by the Persians, it would be a long day or time before they were rebuilt and when their power of sending their decrees abroad among the nations would be far off: or to the enemy that should think to build up their walls with the spoils of Israel, in the time of Gog and Magog, and when their decree determined over the nations and Israel would also be far off; but they are the words of the prophet to the church and people of God, comforting them with observing, that there would be a day when the walls of Jerusalem, and the temple, which would lie in ruins during their captivity, would be rebuilt; and which was fulfilled in the times of Zerubbabel and Nehemiah; and so the Targum,
"that time the congregation of Israel shall be built;''
and which had a further accomplishment, in a spiritual sense, in the first times of the Gospel, when the church of Christ was built up, and established in the world and will still have a greater completion in the latter day, when the tabernacle of David, or church of Christ, shall be raised that is fallen, and its breaches closed, and ruins repaired, Amos 9:11;
in that day shall the decree be far removed; which, as it literally respects Jerusalem, and the rebuilding of that after seventy years captivity, may signify either the decree of God concerning that captivity, which would then cease, according to the time fixed by it; or the cruel laws and edicts of the Babylonians, which should no more bind and press the Jews, and be as a heavy yoke upon them; those statutes, which were not good, that were given them. So the Targum,
"at that time the decrees of the nations shall cease;''
or the decree of Artaxerxes, forbidding and hindering the rebuilding of the city: but if the phrase "far removed" signifies its being divulged and spread far abroad, as it is interpreted by some; then it may refer to the decree of Cyrus for rebuilding the city and temple; and which was revived and confirmed by Darius Hystaspis, and by Darius Longimanus, and which was published everywhere; and by means of which the Jews from all parts were encouraged to come up to their own land, and proselytes with them; and which sense suits well with what follows: and as this, in a spiritual sense, may have regard to the church of Christ in Gospel times, it may signify the removal of human laws, traditions, rites, and ceremonies, respecting religious things, among the Gentiles, and their giving way to those of God and Christ; or the promulgation of the Gospel in all parts, called a decree, Ps 2:6; because a revelation of the decrees of God, respecting the salvation of men, and to which it owes its efficacy; by means of which many would be brought to the church, and the kingdom of Christ be enlarged, and spread everywhere, as follows:
John Wesley
7:11 Thy walls - O Jerusalem. The decree - Of Artaxerxes, which forbad the re - building of the temple. Removed - Abolished.
Robert Jamieson, A. R. Fausset and David Brown
7:11 thy walls . . . be built--under Cyrus, after the seventy years' captivity; and again, hereafter, when the Jews shall be restored (Amos 9:11; Zech 12:6).
shall the decree be far removed--namely, thy tyrannical decree or rule of Babylon shall be put away from thee, "the statutes that were not good" (Ezek 20:25) [CALVIN]. Ps 102:13-16; Is 9:4. The Hebrew is against MAURER'S translation, "the boundary of the city shall be far extended," so as to contain the people flocking into it from all nations (Mic 7:12; Is 49:20; Is 54:2).
7:127:12: Եւ քաղաքք քո եկեսցեն ՚ի պաշարումն՝ եւ յաւար Ասորեստանեայց. եւ քաղաքք քո ամուրք՝ ՚ի բաժինս, ՚ի Ծուրայ մինչեւ ցԳետն, եւ ՚ի ծովէ մինչեւ ցծով, եւ ՚ի լեռնէ մինչեւ ցլեառն[10604]։ [10604] Յօրինակին. Եւ քաղաք քո ամուրք։ Ոմանք. Եւ ՚ի ծովէ մինչեւ ՚ի ծով։
12 Քո քաղաքները կ’ենթարկուեն ասորեստանցիների պաշարման եւ աւարին: Քո ամուր քաղաքները կը բաժանուեն Տիւրոսից մինչեւ գետը, ծովից ծով եւ լեռից լեռ:
12 Այն օրը Ասորեստանէն եւ պարսպապատ* քաղաքներէն Ու պարիսպէն* մինչեւ Գետը Եւ ծովէ ծով ու լեռնէ լեռ քեզի պիտի գան։
Եւ քաղաքք քո եկեսցեն ի պաշարումն եւ յաւար Ասորեստանեայց. եւ քաղաքք քո ամուրք` ի բաժինս, ի Ծուրայ`` մինչեւ ցԳետն, եւ ի ծովէ մինչեւ ի ծով, եւ ի լեռնէ մինչեւ ցլեառն:

7:12: Եւ քաղաքք քո եկեսցեն ՚ի պաշարումն՝ եւ յաւար Ասորեստանեայց. եւ քաղաքք քո ամուրք՝ ՚ի բաժինս, ՚ի Ծուրայ մինչեւ ցԳետն, եւ ՚ի ծովէ մինչեւ ցծով, եւ ՚ի լեռնէ մինչեւ ցլեառն[10604]։
[10604] Յօրինակին. Եւ քաղաք քո ամուրք։ Ոմանք. Եւ ՚ի ծովէ մինչեւ ՚ի ծով։
12 Քո քաղաքները կ’ենթարկուեն ասորեստանցիների պաշարման եւ աւարին: Քո ամուր քաղաքները կը բաժանուեն Տիւրոսից մինչեւ գետը, ծովից ծով եւ լեռից լեռ:
12 Այն օրը Ասորեստանէն եւ պարսպապատ* քաղաքներէն Ու պարիսպէն* մինչեւ Գետը Եւ ծովէ ծով ու լեռնէ լեռ քեզի պիտի գան։
zohrab-1805▾ eastern-1994▾ western am▾
7:127:12 В тот день придут к тебе из Ассирии и городов Египетских, и от Египта до реки {Евфрата}, и от моря до моря, и от горы до горы.
7:12 ἡ ο the ἡμέρα ημερα day ἐκείνη εκεινος that καὶ και and; even αἱ ο the πόλεις πολις city σου σου of you; your ἥξουσιν ηκω here εἰς εις into; for ὁμαλισμὸν ομαλισμος and; even εἰς εις into; for διαμερισμὸν διαμερισμος division Ἀσσυρίων ασσυριος and; even αἱ ο the πόλεις πολις city σου σου of you; your αἱ ο the ὀχυραὶ οχυρος into; for διαμερισμὸν διαμερισμος division ἀπὸ απο from; away Τύρου τυρος Tyros; Tiros ἕως εως till; until τοῦ ο the ποταμοῦ ποταμος river Συρίας συρια Syria; Siria ἡμέρα ημερα day ὕδατος υδωρ water καὶ και and; even θορύβου θορυβος noise; uproar
7:12 יֹ֥ום yˌôm יֹום day הוּא֙ hû הוּא he וְ wᵊ וְ and עָדֶ֣יךָ ʕāḏˈeʸḵā עַד unto יָבֹ֔וא yāvˈô בוא come לְ lᵊ לְ to מִנִּ֥י minnˌî מִן from אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur וְ wᵊ וְ and עָרֵ֣י ʕārˈê עִיר town מָצֹ֑ור māṣˈôr מָצֹור Egypt וּ û וְ and לְ lᵊ לְ to מִנִּ֤י minnˈî מִן from מָצֹור֙ māṣôr מָצֹור Egypt וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto נָהָ֔ר nāhˈār נָהָר stream וְ wᵊ וְ and יָ֥ם yˌom יָם sea מִ mi מִן from יָּ֖ם yyˌom יָם sea וְ wᵊ וְ and הַ֥ר hˌar הַר mountain הָ hā הַ the הָֽר׃ hˈār הַר mountain
7:12. in die illa et usque ad te veniet Assur et usque ad civitates munitas et a civitatibus munitis usque ad flumen et ad mare de mari et ad montem de monteIn that day they shall come even from Assyria to thee, and to the fortified cities: and from the fortified cities even to the river, and from sea to sea, and from mountain to mountain.
12. In that day shall they come unto thee, from Assyria and the cities of Egypt, and from Egypt even to the River, and from sea to sea, and mountain to mountain.
7:12. In that day also, they will come towards you even from Assur, and even to the fortified cities, and from the fortified cities even to the river, and from sea to sea, and from mountain to mountain.
7:12. [In] that day [also] he shall come even to thee from Assyria, and [from] the fortified cities, and from the fortress even to the river, and from sea to sea, and [from] mountain to mountain.
In that day [also] he shall come even to thee from Assyria, and [from] the fortified cities, and from the fortress even to the river, and from sea to sea, and [from] mountain to mountain:

7:12 В тот день придут к тебе из Ассирии и городов Египетских, и от Египта до реки {Евфрата}, и от моря до моря, и от горы до горы.
7:12
ο the
ἡμέρα ημερα day
ἐκείνη εκεινος that
καὶ και and; even
αἱ ο the
πόλεις πολις city
σου σου of you; your
ἥξουσιν ηκω here
εἰς εις into; for
ὁμαλισμὸν ομαλισμος and; even
εἰς εις into; for
διαμερισμὸν διαμερισμος division
Ἀσσυρίων ασσυριος and; even
αἱ ο the
πόλεις πολις city
σου σου of you; your
αἱ ο the
ὀχυραὶ οχυρος into; for
διαμερισμὸν διαμερισμος division
ἀπὸ απο from; away
Τύρου τυρος Tyros; Tiros
ἕως εως till; until
τοῦ ο the
ποταμοῦ ποταμος river
Συρίας συρια Syria; Siria
ἡμέρα ημερα day
ὕδατος υδωρ water
καὶ και and; even
θορύβου θορυβος noise; uproar
7:12
יֹ֥ום yˌôm יֹום day
הוּא֙ הוּא he
וְ wᵊ וְ and
עָדֶ֣יךָ ʕāḏˈeʸḵā עַד unto
יָבֹ֔וא yāvˈô בוא come
לְ lᵊ לְ to
מִנִּ֥י minnˌî מִן from
אַשּׁ֖וּר ʔaššˌûr אַשּׁוּר Asshur
וְ wᵊ וְ and
עָרֵ֣י ʕārˈê עִיר town
מָצֹ֑ור māṣˈôr מָצֹור Egypt
וּ û וְ and
לְ lᵊ לְ to
מִנִּ֤י minnˈî מִן from
מָצֹור֙ māṣôr מָצֹור Egypt
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
נָהָ֔ר nāhˈār נָהָר stream
וְ wᵊ וְ and
יָ֥ם yˌom יָם sea
מִ mi מִן from
יָּ֖ם yyˌom יָם sea
וְ wᵊ וְ and
הַ֥ר hˌar הַר mountain
הָ הַ the
הָֽר׃ hˈār הַר mountain
7:12. in die illa et usque ad te veniet Assur et usque ad civitates munitas et a civitatibus munitis usque ad flumen et ad mare de mari et ad montem de monte
In that day they shall come even from Assyria to thee, and to the fortified cities: and from the fortified cities even to the river, and from sea to sea, and from mountain to mountain.
7:12. In that day also, they will come towards you even from Assur, and even to the fortified cities, and from the fortified cities even to the river, and from sea to sea, and from mountain to mountain.
7:12. [In] that day [also] he shall come even to thee from Assyria, and [from] the fortified cities, and from the fortress even to the river, and from sea to sea, and [from] mountain to mountain.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. B тот день придут к тебе, т. е. к Сиону или Иерусалиму, а по мнению Гоонакера, к Самарии. Комментаторы, относящие ст. 12: к Сиону, видят в нем пророчество о собрании народов на Сион по восстановлении теократии в ее чистом виде. Гоонакер же, относящий ст. 12: к Самарии, понимает его как ретроспективное указание на осаду Самарии. LXX дают в ст. 12: мысль отличную от евр. текста. Слова jom hu ("в тот день") отнесены LXX-ю к концу ст. 11-го; adecha ("к тебе") прочитано, как arecha ("города твои"), причем добавлено слово eiV omalismon ("в поравнение"); евр. leminni (от) произведено от manah (делить); отсюда в слав. т. начало стиха читается: "и гради твои приидут на поравнение (т. е. будут разрушены; сравнены с землею) и в разделение ассирийско". Подобным же образом поняты LXX-ю и дальнейшие слова ст. 12-го: и городов египетских (mazor), и от (uleminni) Египта (mazor) до реки Евфрата (ad - nahar): слово mazor, название Египта, принято в первом случаев нарицательном значении крепость (Авв II:1; Пс ХXXI:21), а во втором как название города Тира; uleminni (и on), как и выше, произведено от manah, делить, и неопределенное ad - nahar (до реки), поясненное в русск. тексте именем Евфрата, пояснено LXX-ю словом SuriaV, Сирии; отсюда получилось чтение слав. текста: "и гради твои твердии в разделение от Тира даже до реки Сирския". В конце стиха в некоторых списках LХХ-ти и в слав. тексте читаются слова: дние воды и молвы, не имеющие соответствия в подлиннике; этими словами переводчики могли указать на быстроту нашествия неприятелей. Так. обр., по тексту LXX в ст. 12-м речь о разрушении городов "от моря до моря", а не о собрании народов на Сион. Блаж. Феодорит, при этом, понимает эту речь о враждебных иудеям городах; другие же комментаторы о городах иудейских (Юнгеров).
Adam Clarke: Commentary on the Bible - 1831
7:12: In that day also he shall come - Bp. Newcome translates: -
"And in that day they shall come unto thee
From Assyria and the fenced cities;
And from Egypt even unto the river."
Calmet translates: -
"They shall come to thee from Assyria even unto Egypt;
And from Egypt even to the river; (Euphrates);
And from one sea to another, and from one mountain to another."
This, says he, gives an easy sense; whereas we cannot tell where to find those fortified cities spoken of by other translators. The Israelites were to return from their captivity, and re-occupy their ancient country from Assyria to Egypt; that is, from the river Euphrates to the river Nile; and from the Mediterranean Sea to the Ocean, and from Mount Libanus to the mountains of Arabia Petraea, or Mount Seir. See Amo 8:12. This prediction was literally fulfilled under the Asmoneans. The Jewish nation was greatly extended and very powerful under Herod, at the time that our Lord was born. See Calmet.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:12: also: Isa 11:16, Isa 19:23-25, Isa 27:12, Isa 27:13, Isa 43:6, Isa 49:12, Isa 60:4-9, Isa 66:19, Isa 66:20; Jer 3:18, Jer 23:3, Jer 31:8; Eze 37:21, Eze 29:21; Hos 11:11
and from: or, even to, This verse may be rendered, "In that day they (people) shall come to thee from Assyria and the fenced cities; and from the fortress (probably Pelusium at the entrance of Egypt), even to the river (Euphrates)," etc. The expressions employed in this prophecy appear to be too strong for the events which transpired after the Babylonian captivity; and seem to refer to the future restoration of Israel, after their land has lain desolate for ages.
Geneva 1599
7:12 [In] that day [also] he shall come even to thee from (l) Assyria, and [from] the fortified cities, and from the fortress even to the river, and from sea to sea, and [from] mountain to mountain.
(l) When the Church will be restored, those that were enemies before will come out of all the corners of the world to her, so that neither fortresses, rivers, seas, nor mountains will be able to stop them.
John Gill
7:12 In that day also he shall come even to thee,.... Which words also are not directed to the enemy, as some interpret them; as to Chaldea or Babylon; and the sense be, that Cyrus should come thither, and take it; or any more remote enemy of the Jews in the latter day, to whom the day of the Lord should come, or his decree of vengeance or judgment upon them, or any enemy to waste and destroy them; but they are a continued address to Jerusalem or the church, signifying that "he", the people of the Jews, the body of them, with the proselyted Gentiles, should come from all parts to Jerusalem to rebuild it upon the decree of Cyrus; and that multitudes of all, or at least many nations, should flock to the church of Christ, upon the publication of the Gospel:
from Assyria: where many of the Jews, and even of the ten tribes, were, whither they were carried captive:
and from the fortified cities; in Assyria, and other countries, where the Jews might be placed, either as prisoners, or to do servile work, as repairing the fortifications; or for the defence of the country, from which they were to be and were released upon Cyrus taking of Babylon; and was a type of the redemption by Christ from greater bondage. It may be rendered the cities of Egypt, as Kimchi observes, here and in 4Kings 19:24; and so Ben Melech: it is interpreted by some Matzor, being the same with Mitzraim, which is the name for Egypt; and the sense would be more easy, as well as the words run more smoothly, thus, "shall come from Assyria even to the cities of Egypt": and then it follows,
and from the fortress even to the river; or from Egypt, to the river Euphrates, which was one of the boundaries of the land of Israel:
and from sea to sea; from the Persian sea to the Mediterranean sea, or from the Red sea thither, and from the several maritime parts where they inhabited:
and from mountain to mountain; from Mount Taurus to Carmel, or Lebanon, or Hor; or from the several mountains to which they had fled to, safety, and where they had dwelt. It may respect the extent of the church and kingdom of Christ in the latter day, enlarged by the numerous conversions of Jews and Gentiles in all parts of the world. The Jews shall be gathered from all places where they are, and join themselves to the church of Christ; and these several places, particularly Assyria, Egypt and the islands of the sea from whence they shall be brought, are mentioned in other prophecies; see Is 11:11; though this may respect, not barely the conversion and gathering of them to Christ and his church, but of the Gentiles also in those several countries, thus; they "shall come from Assyria, and the fortified cities"; that is, from the Turkish empire; the land of Assyria, and its fortified cities, being in the possession of the Turks, and in whose dominions many Jews at this day reside; and not only they, but multitudes in the Ottoman empire, shall be converted in the latter day, and become members of Christian churches; signified by the flocks of Kedar, and the rams of Nebaioth, that shall be gathered to the church, and minister there, Is 60:7; and they shall come "from the fortress even to the river"; from everyone of the fortified cities before mentioned to the river Euphrates, which will be dried up to make way for the kings or kingdoms of the east, for their conversion to Christ, and embracing his Gospel; even the large kingdoms of Persia, Tartary, China, &c. Rev_ 16:12; or "from Egypt to the river Euphrates"; and so signifies the same as before, Egypt being part of the Turkish dominions; or else the Roman jurisdiction, spiritually called Egypt, may be meant, Rev_ 11:8; and in several Popish countries are many Jews, who will be called from thence; as well as many of the Papists themselves shall be called out of mystical Babylon, and embrace the true religion of Christ: "and from sea to sea"; this is a well known description of the amplitude of Christ's church and kingdom in Gospel times, especially in the latter day; see Ps 72:8; or, as it may be rendered, "the sea from the sea" (e); that is, the inhabitants of the sea, or of the islands of it, shall come from thence to the church, see Is 11:11; these are the same with the abundance of the sea, that shall be converted to Christ, and join his people in the latter day, as in our isle and others, Is 40:5; "and from mountain to mountain"; or rather, "and mountain shall come to the mountain" (f); that is, the inhabitants of the mountain, or of Rome, that is situated on seven mountains, of mystical Babylon, the great mountain; these shall be called from hence to Mount Zion, the church of the living God, where Christ with the 144,000 will be; and which shall then be established on the top of the mountains, and all nations shall flow unto it, Rev_ 14:1. The Targum is,
"at that time the captives shall be gathered from Assyria, and the strong cities, and from Churmini (or Armenia), the great and the fortified cities, even unto Euphrates, and the western sea, and the mountains of the mountain.''
(e) "et mare a mari", Montanus, Burkius. (f) "et mons veniet ad montem", Cocceius, Burkius.
John Wesley
7:12 In that day - After the return out of captivity. He - He who is of Jewish race. To thee - O Jerusalem. The fortified cities - In which many Jews were kept for servile works. To the river - To Euphrates. To sea - From the Caspian to the Persian and to the Midland sea. From mountain - That is, from all parts of their captivity, they shall return to their own country.
Robert Jamieson, A. R. Fausset and David Brown
7:12 In that day also--rather, an answer to the supposed question of Zion, When shall my walls be built? "The day (of thy walls being built) is the day when he (that is, many) shall come to thee from Assyria," &c. [LUDOVICUS DE DIEU]. The Assyrians (including the Babylonians) who spoiled thee shall come.
and from the fortified cities--rather, to suit the parallelism, "from Assyria even to Egypt." (Matzor may be so translated). So Assyria and Egypt are contrasted in Is 19:23 [MAURER]. CALVIN agrees with English Version, "from all fortified cities."
from the fortress even to the river--"from Egypt even to the river" Euphrates (answering in parallelism to "Assyria") [MAURER]. Compare Is 11:15-16; Is 19:23-25; Is 27:13; Hos 11:11; Zech 10:10.
7:137:13: Եւ եղիցի երկիրն յապականութիւն հանդերձ բնակչօքն իւրովք ՚ի պտղոյ գործոց նոցա։
13 Եւ երկիրը ապականուի իր բնակիչներով հանդերձ՝ իր գործերի պտուղի պատճառով:
13 Սակայն երկիրը ամայի պիտի ըլլայ իր բնակիչներուն պատճառով*,Որպէս զի իրենց գործերուն պտուղէն ուտեն։
Եւ եղիցի երկիրն յապականութիւն հանդերձ բնակչօքն իւրովք ի պտղոյ գործոց նոցա:

7:13: Եւ եղիցի երկիրն յապականութիւն հանդերձ բնակչօքն իւրովք ՚ի պտղոյ գործոց նոցա։
13 Եւ երկիրը ապականուի իր բնակիչներով հանդերձ՝ իր գործերի պտուղի պատճառով:
13 Սակայն երկիրը ամայի պիտի ըլլայ իր բնակիչներուն պատճառով*,Որպէս զի իրենց գործերուն պտուղէն ուտեն։
zohrab-1805▾ eastern-1994▾ western am▾
7:137:13 А земля та будет пустынею за {вину} жителей ее, за плоды деяний их.
7:13 καὶ και and; even ἔσται ειμι be ἡ ο the γῆ γη earth; land εἰς εις into; for ἀφανισμὸν αφανισμος obscurity σὺν συν with; [definite object marker] τοῖς ο the κατοικοῦσιν κατοικεω settle αὐτὴν αυτος he; him ἐκ εκ from; out of καρπῶν καρπος.1 fruit ἐπιτηδευμάτων επιτηδευμα he; him
7:13 וְ wᵊ וְ and הָיְתָ֥ה hāyᵊṯˌā היה be הָ hā הַ the אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth לִ li לְ to שְׁמָמָ֖ה šᵊmāmˌā שְׁמָמָה desolation עַל־ ʕal- עַל upon יֹֽשְׁבֶ֑יהָ yˈōšᵊvˈeʸhā ישׁב sit מִ mi מִן from פְּרִ֖י ppᵊrˌî פְּרִי fruit מַֽעַלְלֵיהֶֽם׃ ס mˈaʕallêhˈem . s מַעֲלָל deed
7:13. et erit terra in desolationem propter habitatores suos et propter fructum cogitationum eorumAnd the land shall be made desolate because of the inhabitants thereof, and for the fruit of their devices.
13. Yet shall the land be desolate because of them that dwell therein, for the fruit of their doings.
7:13. And the land will be in desolation, because of its inhabitants and because of the fruit of their intentions.
7:13. Notwithstanding the land shall be desolate because of them that dwell therein, for the fruit of their doings.
Notwithstanding the land shall be desolate because of them that dwell therein, for the fruit of their doings:

7:13 А земля та будет пустынею за {вину} жителей ее, за плоды деяний их.
7:13
καὶ και and; even
ἔσται ειμι be
ο the
γῆ γη earth; land
εἰς εις into; for
ἀφανισμὸν αφανισμος obscurity
σὺν συν with; [definite object marker]
τοῖς ο the
κατοικοῦσιν κατοικεω settle
αὐτὴν αυτος he; him
ἐκ εκ from; out of
καρπῶν καρπος.1 fruit
ἐπιτηδευμάτων επιτηδευμα he; him
7:13
וְ wᵊ וְ and
הָיְתָ֥ה hāyᵊṯˌā היה be
הָ הַ the
אָ֛רֶץ ʔˈāreṣ אֶרֶץ earth
לִ li לְ to
שְׁמָמָ֖ה šᵊmāmˌā שְׁמָמָה desolation
עַל־ ʕal- עַל upon
יֹֽשְׁבֶ֑יהָ yˈōšᵊvˈeʸhā ישׁב sit
מִ mi מִן from
פְּרִ֖י ppᵊrˌî פְּרִי fruit
מַֽעַלְלֵיהֶֽם׃ ס mˈaʕallêhˈem . s מַעֲלָל deed
7:13. et erit terra in desolationem propter habitatores suos et propter fructum cogitationum eorum
And the land shall be made desolate because of the inhabitants thereof, and for the fruit of their devices.
7:13. And the land will be in desolation, because of its inhabitants and because of the fruit of their intentions.
7:13. Notwithstanding the land shall be desolate because of them that dwell therein, for the fruit of their doings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. А земля та, т. е. земля враждебных Израилю народов, а не земля Иудейская или Палестина, как полагают Гитциг, Клейнерт и др.
Adam Clarke: Commentary on the Bible - 1831
7:13: Notwithstanding the land shall be desolate - This should be translated in the preter tense, "Though the land Had been desolate;" that is, the land of Israel had been desolate during the captivity, which captivity was the "fruit of the evil doings of them that had dwelt therein."
Albert Barnes: Notes on the Bible - 1834
7:13: Notwithstanding - (And) the land (that is that spoken of, the land of Judah) shall be desolate not through any arbitrary law or the might of her enemies, but through the sins of the people, because of them that dwell therein, for the fruit of their doings Truly "the fruit of their doings," what they did to please themselves, of their own minds against God. As they sow, so shall they reap. This sounds almost as a riddle and contradiction beforehand; "the walls built up," "the people gathered in," and "the land desolate." Yet it was all fulfilled in the letter as well as in spirit. Jerusalem was restored; the people was gathered, first from the captivity, then to Christ; and yet the land was again desolate through the fruit of their doings who rejected Christ, and is so until this day.
The prophet now closes with one earnest prayer Mic 7:14; to which he receives a brief answer, that God would shew forth His power anew, as when He first made them His people Mic 7:15. On this, he describes vividly the awed submission of the world to their God Mic 7:16-17, and closes with a thanksgiving of marveling amazement at the greatness and completeness of the forgiving mercy of God Mic 7:18-19, ascribing all to His free goodness Mic 7:5 :20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:13: Not withstanding the land shall be, or, After that the land hath been, Lev 26:33-39; Isa 6:11-13, Isa 24:3-8; Jer 25:11; Dan 4:26, Dan 4:27; Luk 21:20-24
for: Mic 3:12; Job 4:8; Pro 1:31, Pro 5:22, Pro 31:31; Isa 3:10, Isa 3:11; Jer 17:10, Jer 21:14; Jer 32:19; Gal 6:7, Gal 6:8
Geneva 1599
7:13 Notwithstanding the land shall be desolate because of them that dwell therein, for the fruit of (m) their doings.
(m) Before this grace appears, he shows how grievously the hypocrites themselves will be punished, seeing that the earth itself, which cannot sin, will be made waste because of their wickedness.
John Gill
7:13 Notwithstanding the land shall be desolate,.... Not the land of Chaldea, as some; or the land of the nations, as Jarchi and Kimchi; but the land of Israel. That part of it, which was possessed by the ten tribes, was made desolate by Shalmaneser king of Assyria; and that which was inhabited by the two tribes, by Nebuchadnezzar king of Babylon; and this desolation was to be, "notwithstanding" the above prophecies, and prior to the fulfilment of them. So some render the words, as in the margin of our Bibles "after the land hath been desolate" (g); and it is observed, partly to prevent wicked men promising themselves impunity from the above prophecies; and partly to prevent despair in good men, when such a desolation should be made. And then again it was made desolate by the Romans, previous to the spread and establishment of the church of Christ, by the success of the Gospel in the Gentile world, in the first times of it; and by the conversion of the Jews, and bringing in the fulness of the Gentiles, in, he last times of it;
because of them that dwell therein, for the fruit of their doings: because of the sins of the inhabitants of the land of Israel: the desolation made by the kings of Assyria and Babylon was for the idolatry of Israel and Judah, and other sins; and the desolation made by the Romans for the Jews rejection of the Messiah.
(g) "postquam fuerit haec terra desolationi", Junius & Tremellius, Piscator, Tarnovius, Drusius.
John Wesley
7:13 Not withstanding - These promises of restitution, which took not place 'till more than two hundred years after.
Robert Jamieson, A. R. Fausset and David Brown
7:13 However glorious the prospect of restoration, the Jews are not to forget the visitation on their "land" which is to intervene for the "fruit of (evil caused by) their doings" (compare Prov 1:31; Is 3:10-11; Jer 21:14).
7:147:14: Արածեա՛ զժողովուրդ քո գաւազանաւ ցեղի՛ցդ քոց, եւ զխաշինս ժառանգութեան քոյ որ բնակեալ են առանձինն յանտառի՝ ՚ի մէջ Կարմելայ. արածեսցին ՚ի Բասան, եւ ՚ի Գաղաադ ըստ աւո՛ւրցն յաւիտենից։
14 Արածացրո՛ւ քո ժողովրդին քո ցեղերի գաւազանով, նաեւ քո ժառանգութեան ոչխարի հօտերը, որոնք առանձին բնակւում են Կարմէլի անտառում, թող նրանք արածեն Բասանում եւ Գաղաադում մշտապէս:
14 Քու գաւազանովդ հովուէ՛ քու ժողովուրդդ, Քու ժառանգութեանդ խաշինքը, Որ առանձին անտառ մը կը նստի Կարմեղոսի մէջ։Անոնք հին օրերու պէս Բասանի ու Գաղաադի մէջ թող արածին։
Արածեա զժողովուրդ քո գաւազանաւ [84]ցեղիցդ քոց, եւ զխաշինս`` ժառանգութեան քո, որ բնակեալ են առանձինն յանտառի ի մէջ Կարմեղայ, արածեսցին ի Բասան, եւ ի Գաղաադ ըստ աւուրցն յաւիտենից:

7:14: Արածեա՛ զժողովուրդ քո գաւազանաւ ցեղի՛ցդ քոց, եւ զխաշինս ժառանգութեան քոյ որ բնակեալ են առանձինն յանտառի՝ ՚ի մէջ Կարմելայ. արածեսցին ՚ի Բասան, եւ ՚ի Գաղաադ ըստ աւո՛ւրցն յաւիտենից։
14 Արածացրո՛ւ քո ժողովրդին քո ցեղերի գաւազանով, նաեւ քո ժառանգութեան ոչխարի հօտերը, որոնք առանձին բնակւում են Կարմէլի անտառում, թող նրանք արածեն Բասանում եւ Գաղաադում մշտապէս:
14 Քու գաւազանովդ հովուէ՛ քու ժողովուրդդ, Քու ժառանգութեանդ խաշինքը, Որ առանձին անտառ մը կը նստի Կարմեղոսի մէջ։Անոնք հին օրերու պէս Բասանի ու Գաղաադի մէջ թող արածին։
zohrab-1805▾ eastern-1994▾ western am▾
7:147:14 Паси народ Твой жезлом Твоим, овец наследия Твоего, обитающих уединенно в лесу среди Кармила; да пасутся они на Васане и Галааде, как во дни древние!
7:14 ποίμαινε ποιμαινω shepherd λαόν λαος populace; population σου σου of you; your ἐν εν in ῥάβδῳ ραβδος rod σου σου of you; your πρόβατα προβατον sheep κληρονομίας κληρονομια inheritance σου σου of you; your κατασκηνοῦντας κατασκηνοω nest; camp καθ᾿ κατα down; by ἑαυτοὺς εαυτου of himself; his own δρυμὸν δρυμος in μέσῳ μεσος in the midst; in the middle τοῦ ο the Καρμήλου καρμηλος the Βασανῖτιν βασανιτις and; even τὴν ο the Γαλααδῖτιν γαλααδιτις just as / like αἱ ο the ἡμέραι ημερα day τοῦ ο the αἰῶνος αιων age; -ever
7:14 רְעֵ֧ה rᵊʕˈē רעה pasture עַמְּךָ֣ ʕammᵊḵˈā עַם people בְ vᵊ בְּ in שִׁבְטֶ֗ךָ šivṭˈeḵā שֵׁבֶט rod צֹ֚אן ˈṣōn צֹאן cattle נַֽחֲלָתֶ֔ךָ nˈaḥᵃlāṯˈeḵā נַחֲלָה heritage שֹׁכְנִ֣י šōḵᵊnˈî שׁכן dwell לְ lᵊ לְ to בָדָ֔ד vāḏˈāḏ בָּדָד alone יַ֖עַר yˌaʕar יַעַר wood בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst כַּרְמֶ֑ל karmˈel כַּרְמֶל orchard יִרְע֥וּ yirʕˌû רעה pasture בָשָׁ֛ן vāšˈān בָּשָׁן Bashan וְ wᵊ וְ and גִלְעָ֖ד ḡilʕˌāḏ גִּלְעָד Gilead כִּ ki כְּ as ימֵ֥י ymˌê יֹום day עֹולָֽם׃ ʕôlˈām עֹולָם eternity
7:14. pasce populum tuum in virga tua gregem hereditatis tuae habitantes solos in saltu in medio Carmeli pascentur Basan et Galaad iuxta dies antiquosFeed thy people with thy rod, the flock of thy inheritance, them that dwell alone in the forest, in the midst of Carmel: they shall feed in Basan and Galaad, according to the days of old.
14. Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily, in the forest in the midst of Carmel: let them feed in Bashan and Gilead, as in the days of old.
7:14. With your rod, pasture your people, the flock of your inheritance, living alone in the narrow forest, in the midst of Carmel. They will graze in Bashan and Gilead, as in the ancient days.
7:14. Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily [in] the wood, in the midst of Carmel: let them feed [in] Bashan and Gilead, as in the days of old.
Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily [in] the wood, in the midst of Carmel: let them feed [in] Bashan and Gilead, as in the days of old:

7:14 Паси народ Твой жезлом Твоим, овец наследия Твоего, обитающих уединенно в лесу среди Кармила; да пасутся они на Васане и Галааде, как во дни древние!
7:14
ποίμαινε ποιμαινω shepherd
λαόν λαος populace; population
σου σου of you; your
ἐν εν in
ῥάβδῳ ραβδος rod
σου σου of you; your
πρόβατα προβατον sheep
κληρονομίας κληρονομια inheritance
σου σου of you; your
κατασκηνοῦντας κατασκηνοω nest; camp
καθ᾿ κατα down; by
ἑαυτοὺς εαυτου of himself; his own
δρυμὸν δρυμος in
μέσῳ μεσος in the midst; in the middle
τοῦ ο the
Καρμήλου καρμηλος the
Βασανῖτιν βασανιτις and; even
τὴν ο the
Γαλααδῖτιν γαλααδιτις just as / like
αἱ ο the
ἡμέραι ημερα day
τοῦ ο the
αἰῶνος αιων age; -ever
7:14
רְעֵ֧ה rᵊʕˈē רעה pasture
עַמְּךָ֣ ʕammᵊḵˈā עַם people
בְ vᵊ בְּ in
שִׁבְטֶ֗ךָ šivṭˈeḵā שֵׁבֶט rod
צֹ֚אן ˈṣōn צֹאן cattle
נַֽחֲלָתֶ֔ךָ nˈaḥᵃlāṯˈeḵā נַחֲלָה heritage
שֹׁכְנִ֣י šōḵᵊnˈî שׁכן dwell
לְ lᵊ לְ to
בָדָ֔ד vāḏˈāḏ בָּדָד alone
יַ֖עַר yˌaʕar יַעַר wood
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
כַּרְמֶ֑ל karmˈel כַּרְמֶל orchard
יִרְע֥וּ yirʕˌû רעה pasture
בָשָׁ֛ן vāšˈān בָּשָׁן Bashan
וְ wᵊ וְ and
גִלְעָ֖ד ḡilʕˌāḏ גִּלְעָד Gilead
כִּ ki כְּ as
ימֵ֥י ymˌê יֹום day
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
7:14. pasce populum tuum in virga tua gregem hereditatis tuae habitantes solos in saltu in medio Carmeli pascentur Basan et Galaad iuxta dies antiquos
Feed thy people with thy rod, the flock of thy inheritance, them that dwell alone in the forest, in the midst of Carmel: they shall feed in Basan and Galaad, according to the days of old.
7:14. With your rod, pasture your people, the flock of your inheritance, living alone in the narrow forest, in the midst of Carmel. They will graze in Bashan and Gilead, as in the ancient days.
7:14. Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily [in] the wood, in the midst of Carmel: let them feed [in] Bashan and Gilead, as in the days of old.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14. В ст. 14-м молитва пророка за народ. Иегова сравнивается с пастырем, а народ с овцами. Кармил - горный хребет на границе колен Ассирова, Завулонова и Иссахарова (Нав ХIX:11, 26), богатый растительностью в пастбищами. (Ис XXXV:2; Иер L:19; Ам I:2). Нарицательное значение имени Кармил - сад, огород. Васан - область к востоку от Иордана, славившаяся своими дубами (Ис II:12; Иез XXVII:6) и прекрасными пастбищами для скота (Ам IV:1; Иез XXXIX:18). Галаад - заиорданская область от потока Арнона до горы Ермона (Втор ХXXIV:1; Нав XXII:9; ХIII:15), богата растительностью и пастбищами (Чис XXXII:1; 1: Пар V:9). Смысл молитвы пророка, вследствие неполной ясности текста, комментаторами передается неодинаково. Слова обитающих уединенно, в лесу среди Кармила относят и к будущему (Кейль, Кнабенб., Юнгеров) и к настоящему (Новак, Гоонакер) состоянию народа. По первому пониманию, пророк молит о том, чтобы в будущем народ был уединен, отделен от других и чтобы ему предоставлены были лучшие пастбища, т. е. обилие благ. По второму пониманию мысли, о будущей изолированности народа от других нет, а пророк говорит о современном состоянии народа, который отрезан от плодородных мест и зовет как бы в пустыне, - и говорит именно об остатках десятиколенного царства (Гоонакер). - Как во дни древние, т. е. или в дни Давида и Cоломона, или лучше, соответственно ст. 15-му, в дни завоевания ханаанской земли при Моисее и Иисусе Навине. - Вместо да пасутся они в слав. "Попасут", но в греч. nemhsontai, будут пастись.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily in the wood, in the midst of Carmel: let them feed in Bashan and Gilead, as in the days of old. 15 According to the days of thy coming out of the land of Egypt will I shew unto him marvellous things. 16 The nations shall see and be confounded at all their might: they shall lay their hand upon their mouth, their ears shall be deaf. 17 They shall lick the dust like a serpent, they shall move out of their holes like worms of the earth: they shall be afraid of the LORD our God, and shall fear because of thee. 18 Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy. 19 He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea. 20 Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old.
Here is, I. The prophet's prayer to God to take care of his own people, and of their cause and interest, v. 14. When God is about to deliver his people he stirs up their friends to pray for them, and pours out a spirit of grace and supplication, Zech. xii. 10. And when we see God coming towards us in ways of mercy, we must go forth to meet him by prayer. It is a prophetic prayer, which amounts to a promise of the good prayed for; what God directed his prophet to ask no doubt he designed to give. Now, 1. The people of Israel are here called the flock of God's heritage, for they are the sheep of his hand, the sheep of his pasture, his little flock in the world; and they are his heritage, his portion in the world. Jacob is the lot of his inheritance. 2. This flock dwells solitarily in the wood, or forest, in the midst of Carmel, a high mountain. Israel was a peculiar people, that dwelt alone, and was not reckoned among the nations, like a flock of sheep in a wood. They were now a desolate people (v. 13), were in the land of their captivity as sheep in a forest, in danger of being lost and made a prey of to the beasts of the forest. They are scattered upon the mountains as sheep having no shepherd. 3. He prays that God would feed them there with his rod, that is, that he would take care of them in their captivity, would protect them, and provide for them, and do the part of a good shepherd to them: "Let thy rod and staff comfort them, even in that darksome valley; and even there let them want nothing that is good for them. Let them be governed by thy rod, not the rod of their enemies, for they are thy people." 4. He prays that God would in due time bring them back to feed in the plains of Bashan and Gilead, and no longer to be fed in the woods and mountains. Let them feed in their own country again, as in the days of old. Some apply this spiritually, and make it either the prophet's prayer to Christ or his Father's charge to him, to take care of his church, as the great Shepherd of the sheep, and to go in and out before them while they are here in this world as in a wood, that they may find pasture as in Carmel, as in Bashan and Gilead.
II. God's promise, in answer to this prayer; and we may well take God's promises as real answers to the prayers of faith, and embrace them accordingly, for with him saying and doing are not two things. The prophet prayed that God would feed them, and do kind things for them; but God answers that he will show them marvellous things (v. 15), will do for them more than they are able to ask or think, will out-do their hopes and expectations; he will show them his marvellous lovingkindness, Ps. xvii. 7. 1. He will do that for them which shall be the repetition of the wonders and miracles of former ages--according to the days of thy coming out of the land of Egypt. Their deliverance out of Babylon shall be a work of wonder and grace not inferior to their deliverance out of Egypt, nay, it shall eclipse the lustre of that (Jer. xvi. 14, 15), much more shall the work of redemption by Christ. Note, God's former favours to his church are patterns of future favours, and shall again be copied out as there is occasion. 2. He will do that for them which shall be matter of wonder and amazement to the present age, v. 16, 17. The nations about shall take notice of it, and it shall be said among the heathen, The Lord has done great things for them, Ps. cxxvi. 2. The impression which the deliverance of the Jews out of Babylon shall make upon the neighbouring nations shall be very much for the honour both of God and his church. (1.) Those that had insulted over the people of God in their distress, and gloried that when they had them down they would keep them down, shall be confounded, when they see them thus surprisingly rising up; they shall be confounded at all the might with which the captives shall now exert themselves, whom they thought for ever disabled. They shall now lay their hands upon their mouths, as being ashamed of what they have said, and not able to say more, by way of triumph over Israel. Nay, their ears shall be deaf too, so much shall they be ashamed at the wonderful deliverance; they shall stop their ears, as being not willing to hear any more of God's wonders wrought for that people, whom they had so despised and insulted over. (2.) Those that had impudently confronted God himself shall now be struck with a fear of him, and thereby brought, in profession at least, to submit to him (v. 17): They shall lick the dust like a serpent, they shall be so mortified, as if they were sentenced to the same curse the serpent was laid under (Gen. iii. 14), Upon thy belly shalt thou go, and dust shalt thou eat. They shall be brought to the lowest abasements imaginable, and shall be so dispirited that they shall tamely submit to them. His enemies shall lick the dust, Ps. lxxii. 9. Nay, they shall lick the dust of the church's feet, Isa. xlix. 23. Proud oppressors shall now be made sensible how mean, how little, they are, before the great God, and they shall with trembling and the lowest submission move out of the holes into which they had crept (Isa. ii. 21), like worms of the earth as they are, being ashamed and afraid to show their heads; so low shall they be brought, and such abjects shall they be, when they are abased. When God did wonders for his church many of the people of the land became Jews, because the fear of the Jews, and of their God, fell upon them, Esth. viii. 17. So it is promised here: They shall be afraid of the Lord our God, and shall fear because of thee, O Israel! Forced submissions are often but feigned submissions; yet they redound to the glory of God and the church, though not to the benefit of the dissemblers themselves.
III. The prophet's thankful acknowledgment of God's mercy, in the name of the church, with a believing dependence upon his promise, v. 18-20. We are here taught,
1. To give to God the glory of his pardoning mercy, v. 18. God having promised to bring back the captivity of his people, the prophet, on that occasion, admires pardoning mercy, as that which was at the bottom of it. As it was their sin that brought them into bondage, so it was God's pardoning their sin that brought them our of it; Ps. lxxxv. 1, 2, and Isa. xxxiii. 24; xxxviii. 17; lx. 1, 2. The pardon of sin is the foundation of all other covenant-mercies, Heb. viii. 12. This the prophet stands amazed at, while the surrounding nations stood amazed only at those deliverances which were but the fruits of this. Note, (1.) God's people, who are the remnant of his heritage, stand charged with many transgressions; being but a remnant, a very few, one would hope they should all be very good, but they are not so; God's children have their spots, and often offend their Father. (2.) The gracious God is ready to pass by and pardon the iniquity and transgression of his people, upon their repentance and return to him. God's people are a pardoned people, and to this they owe their all. When God pardons sin, he passes it by, does not punish it as justly he might, nor deal with the sinner according to the desert of it. (3.) Though God may for a time lay his own people under the tokens of his displeasure, yet he will not retain his anger for ever, but though he cause grief he will have compassion; he is not implacable; yet against those that are not of the remnant of his heritage, that are unpardoned, he will keep his anger for ever. (4.) The reasons why God pardons sin, and keeps not his anger for ever, are all taken from within himself; it is because he delights in mercy, and the salvation of sinners is what he has pleasure in, not their death and damnation. (5.) The glory of God in forgiving sin is, as in other things, matchless, and without compare. There is no God like unto him for this; no magistrate, no common person, forgives as God does. In this his thoughts and ways are infinitely above ours; in this he is God, and not man. (6.) All those that have experienced pardoning mercy cannot but admire that mercy; it is what we have reason to stand amazed at, if we know what it is. Has God forgiven us our transgressions? We may well say, Who is a God like unto thee? Our holy wonder at pardoning mercy will be a good evidence of our interest in it.
2. To take to ourselves the comfort of that mercy and all the grace and truth that go along with it. God's people here, as they look back with thankfulness upon God's pardoning their sins, so they look forward with assurance upon what he would yet further do for them. His mercy endures for ever, and therefore as he has shown mercy so he will, v. 19, 20. (1.) He will renew his favours to us: He will turn again; he will have compassion; that is, he will again have compassion upon us as formerly he had; his compassions shall be new every morning; he seemed to be departing from us in anger, but he will turn again and pity us. He will turn us to himself, and then will turn to us, and have mercy upon us. (2.) He will renew us, to prepare and qualify us for his favour: He will subdue our iniquities; when he takes away the guilt of sin, that it may not damn us, he will break the power of sin, that it may not have dominion over us, that we may not fear sin, nor be led captive by it. Sin is an enemy that fights against us, a tyrant that oppresses us; nothing less than almighty grace can subdue it, so great is its power in fallen man and so long has it kept possession. But, if God forgive the sin that has been committed by us, he will subdue the sin that dwells in us, and in that there is none like him in forgiving; and all those whose sins are pardoned earnestly desire and hope; to have their corruptions mortified and their iniquities subdued, and please themselves with the hopes of it. If we be left to ourselves, our iniquities will be too hard for us; but God's grace, we trust, shall be sufficient for us to subdue them, so that they shall not rule us, and then they shall not ruin us. (3.) He will confirm this good work, and effectually provide that his act of grace shall never be repealed: Thou wilt cast all their sins into the depth of the sea, as when he brought them out of Egypt (to which he has an eye in the promises here, v. 15) he subdued Pharaoh and the Egyptians, and cast them into the depth of the sea. It intimates that when God forgives sin he remembers it no more, and takes care that it shall never be remembered more against the sinner. Ezek. xviii. 22, His transgressions shall not be mentioned unto him; they are blotted out as a cloud which never appears more. He casts them into the sea, not near the shore-side, where they may appear again next low water, but into the depth of the sea, never to rise again. All their sins shall be cast there without exception, for when God forgives sin he forgives all. (4.) He will perfect that which concerns us, and with this good work will do all that for us which our case requires and which he has promised (v. 20): Then wilt thou perform thy truth to Jacob and thy mercy to Abraham. It is in pursuance of the covenant that our sins are pardoned and our lusts mortified; from that spring all these streams flow, and with these he shall freely give us all things. The promise is said to be mercy to Abraham, because, as made to him first, it was mere mercy, preventing mercy, considering what state it found him in. But it was truth to Jacob, because the faithfulness of God was engaged to make good to him and his seed, as heirs to Abraham, all that was graciously promised to Abraham. See here, [1.] With what solemnity the covenant of grace is ratified to us; it was not only spoken, written, and sealed, but which is the highest confirmation, it was sworn to our fathers; nor is it a modern project, but is confirmed by antiquity too; it was sworn from the days of old; it is an ancient charter. [2.] With what satisfaction it may be applied and relied upon by us; we may say with the highest assurance, Thou wilt perform the truth and mercy; not one iota or tittle of it shall fall to the ground. Faithful is he that has promised, who also will do it.
Adam Clarke: Commentary on the Bible - 1831
7:14: Feed thy people with thy rod - בשבטך beshibtecha, "with thy crook." The shepherd's crook is most certainly designed, as the word flock immediately following shows. No rod of correction or affliction is here intended; nor does the word mean such.
Solitarily - They have been long without a shepherd or spiritual governor.
In the midst of Carmel - Very fruitful in vines.
Bashan and Gilead - Proverbially fruitful in pasturages.
Albert Barnes: Notes on the Bible - 1834
7:14: Feed Thy people with Thy rod - The day of final deliverance was still a great way off. There was a weary interval before them of chastisement, suffering, captivity. So Micah lays down his pastoral office by committing his people to Him who was their true and abiding Shepherd. who that has had the pastoral office, has not thought, as the night drew near in which no man can work, "what will be after him?" Micah knew and foretold the outline. It was for his people a passing through the valley of the shadow of death. Micah then commits them to Him, who had Himself committed them to him, who alone could guide them through it. It is a touching parting with his people; a last guidance of those whom he had taught, reproved, rebuked, in vain, to Him the Good Shepherd who led Israel like a flock. The rod is at times the shepherd's staff Lev 27:32; Psa 23:4, although more frequently the symbol of chastisement. God's chastisement of His people is an austere form of His love. So He says, "If his children forsake My law, I will visit their offences with a rod and their sin with scourges: nevertheless My loving-kindness will I not utterly take from them" Psa 89:31, Psa 89:33.
The flock of Thine inheritance - So Moses had appealed to God, "Destroy not Thy people and Thine inheritance which Thou hast redeemed through Thy greatness - They are Thy people and Thine inheritance" Deu 9:26, Deu 9:29; and Solomon, in his dedication-prayer, that, on their repentance in their captivity, God would forgive His people, "for they be Thy people and Thine inheritance which Thou broughtest forth out of Egypt" Kg1 8:51; and Asaph, "O Lord, the pagan are come into Thine inheritance" Psa 79:1; and again, "Why doth Thine anger smoke against the sheep of Thy pasture? Remember the tribe of Thine inheritance which Thou hast redeemed" Psa 74:1-2; and Joel, "Spare Thy people and give not Thine heritage to reproach" Joe 2:17; and a Psalmist, "They break in pieces Thy people, O Lord, and afflict Thine heritage" Psa 94:5; and Isaiah, "Return for thy servants' sake, the tribes of Thine inheritance" Isa 63:17.
The appeal excludes all merits. Not for any deserts of their's, (for these were but evil,) did the prophets teach them to pray; but because they were God's property. It was His Name, which would be dishonored in them; it was His work, which would seemingly come to nothing; it was He, who would be thought powerless to save. Again, it is not God's way, to leave half-done what He has begun. "Jesus, having loved His own which were in the world, loved them unto the end" Joh 13:1. God's love in creating us and making us His, is the earnest, if we will, of His everlasting love. We have been the objects of His everlasting thought, of His everlasting love. Though we have forfeited all claim to Ills love, He has not forfeited the work of His Hands; Jesus has nor forfeited the price of His Blood. So holy men have prayed; , "I believe that Thou hast redeemed me by Thy Blood: permit not the price of the Ransom to perish." "O Jesus Christ, my only Saviour, let not Thy most bitter Passion and Death be lost or wasted in me, miserable sinner!" .
Which dwell solitarily, or alone - Micah uses the words of Balaam, when he had been constrained by God to bless Israel. "The people shall dwell alone and shall not be reckoned among the nations" Num 23:9. Moses had repeated them, "Israel shall dwell in safety alone" Deu 33:28. This aloneness among other nations, then, was a blessing, springing from God's being in the midst of them Exo 33:16, Deu 4:7, the deeds which He did for them Exo 34:10; Deu 4:3, the law which He gave Deu 4:8, Deu 4:33. So Moses prayed, "Wherein shall it be known here, that I and Thy people have found grace in Thy sight?" Exo 33:16, is it "not in that Thou goest with us? So shall we be separated, I and Thy people, from all the people that are on the face of the earth". It was, then, a separate appeal to God by all His former loving-kindness, whereby He had severed and elected His people for Himself.
In the wood, in the midst of Carmel - God "turneth a fruitful land into barrenness for the wickedness of them that dwell therein. He turneth the wilderness into a standing water and dry ground into watersprings" Psa 107:34, Psa 107:5. Isaiah at the same time used the like image, that "Lebanon shall be turned into a fruitful field (Carmel), and the fruitful field (Carmel) shall be esteemed as a forest" Isa 29:17. The wild forest was to be like the rich domestic exuberance of Carmel (see the note at Amo 1:2). He would say, "Feed Thy people in Babylon, which is to them a wild homeless tract, that it may be to them as their own peaceful Carmel." Without God, all the world is a wilderness; with God, the wilderness is Paradise.
Let them feed in Basha and Gilead - The former words were a prayer for their restoration. Gilead and Bashan were the great pasture-countries of Palestine (see the note at Amo 1:3, vol. i. p. 234; iv. L p 280), , "a wide tableland, with undulating downs clothed with rich grass throughout," where the cattle ranged freely.
They were the first possessions, which God had bestowed upon Israel; the first, which they forfeited. Micah prays that God, who protected them in their desolation, would restore and protect them in the green pasture where He placed them. They are a prayer still to the Good Shepherd who laid down His life for His sheep Joh 10:11, Joh 10:15, our Lord Jesus Christ, that He would feed His flock whom He has redeemed, who have been given to Him as an inheritance Psa 2:8, the little flock Luk 12:32, to which it is the Fathers good pleasure to give the kingdom, which cleaveth to Him and shall be heirs with Him Rom 8:17. Cyril: "Christ feedeth His own with a rod, guiding them gently, and repressing by gentle fears the tendency of believers to listlessness. He bruiseth as with a rod of Iron, not them, but the rebellious disobedient and proud, who receive not the faith; believers He instructs and forms tenderly, feeds them among the lilies Sol 6:3, and leads them into good pastures and rich places, namely the divinely-inspired Scriptures, making the hidden things thereof clear through the Spirit to those of understanding, that they "may grow up unto Him in all things which is the Head, even Christ" Eph 4:15, with minds well-fed and nourished and gladdened with all spiritual delights.
But the chosen and elect dwell solitarily, being apart from the rest who think only of the things of earth, and give themselves to the pleasures of sense. So then these, having the mind at rest, freed from the vain and abominable tumults, are placed apart as in a wood and in a mountain. By the wood you may understand, the rich and varied and solid instruction (as it were trees and flowers) both in doctrine and life; by the mountain, what is high and lofty. For none of the wisdom, accounted of in the Church, is low. They are "fed in Bashan and Gilead, as in the days of old", rich pastures; for the mind of the holy is beautified, delighting itself in the contemplation of the inspired Scriptures, and filled, as it were, with a certain richness, and shares without stint all excellence in though or in deed; and that, not for a brief and narrow season, but foRev_er. For what gladdeneth the flesh falleth therewith and fadeth and hasteth away like a shadow; but the participation of the good things from above and of the Spirit, stretcheth out along endless ages."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:14: Feed: or, Rule, Mic 5:4 *marg. Psa 23:1-4, Psa 28:9, Psa 95:7, Psa 100:3; Isa 40:11, Isa 49:10; Mat 2:6 *marg. Joh 10:27-30
which: Exo 33:16; Num 23:9; Deu 33:28; Joh 17:16
in the midst: Isa 35:2, Isa 37:24, Isa 65:10; Jer 50:19, Jer 50:20; Eze 34:13, Eze 34:14; Zep 3:13
as: Psa 77:5-11, Psa 143:5; Lam 1:7, Lam 5:21; Amo 9:11; Mal 3:4
Carl Friedrich Keil and Franz Delitzsch
7:14
The promise of salvation impels the congregation to pray that it may be granted (Mic 7:14); whereupon the Lord assures it that His covenant mercies shall be renewed, and promises the thorough humiliation of the hostile nations of the world (Mic 7:15-17). Mic 7:14. "Feed thy people with thy staff, the sheep of thine inheritance, dwelling apart, in the wood, in the midst of Carmel: let them feed in Bashan and Gilead, as in the days of the olden time." The question in dispute among commentators, whether this prayer is addressed to the Lord by the prophet on behalf of the nation, or whether the prophet is still speaking in the name of the believing church, is decided in favour of the latter by the answer addressed to the church in Mic 7:15. The Lord is addressed as the shepherd of Israel, the title by which Jacob addressed Him in Gen 49:24 (cf. Ps 80:2; Ps 23:1 ff.). The prayer is related to the promise in Mic 5:3 ff., viz., that the ruler coming forth out of Bethlehem will feed in the strength of Jehovah, and involves the prayer for the sending of this ruler. "With this staff," i.e., the shepherd's staff (cf. Lev 27:32; Ps 23:4), is added pictorially; and as a support to the prayer, it designates the people as the sheep of Jehovah's inheritance. צאן נחלה, instead of עם נחלה, which occurs more frequently, is occasioned by the figure of the shepherd. As the sheep need the protection of the shepherd, lest they should perish, so Israel needs the guidance of its God, that it may not be destroyed by its foes. The following apposition שׁכני לבדד determines the manner of the feeding more precisely; so that we may resolve it into the clause, "so that thy people may dwell apart." The words contain an allusion to Num 23:9, where Balaam describes Israel as a people separated from the rest of the nations; and to Deut 33:28, where Moses congratulates it, because it dwells in safety and alone (bâdâd, separate), under the protection of its God, in a land full of corn, new wine, etc. The church asks for the fulfilment of this blessing from Jehovah its shepherd, that it may dwell separate from the nations of the world, so that they may not be able to do it any harm; and that "in the wood in the midst of Carmel," that promontory abounding in wood and pasture land (laetis pascuis abundat: Jerome on Amos 1:2). The wood is thought of here as shutting off the flock from the world without, withdrawing it from its sight, and affording it security; and the fact that dangerous wild beasts have their home in the forest (Jer 5:6; Ps 80:14) is overlooked here, because Israel is protected from them by its own shepherd. ירעוּ, which follows, is not future, but optative, corresponding to the imperative רעה. Gilead and Bashan are also named as portions of the land that were rich in pasture (cf. Num 32:1 ff.), namely, of the land to the east of the Jordan, Carmel belonging to the western portion of Canaan. These three portions individualize the whole of the territory which Israel received for its inheritance, and not merely the territory of the kingdom of the ten tribes. The simple reason why no districts in the kingdom of Judah are mentioned, is that Judah possessed no woody districts abounding in grass and pasture resembling those named. Moreover, the prayer refers to the whole of Israel, or rather to the remnant of the whole nation that has been rescued from the judgment, and which will form an undivided flock under the Messiah (cf. Mic 5:2; Is 11:13; Ezek 37:15 ff.). ימי עולם, "the days of old," are the times of Moses and Joshua, when the Lord brought Israel with His mighty arm into the possession of the promised land. The Lord answers this prayer, by promising, according to His abundant goodness, more than the church has asked. Mic 7:15. "As in the days of thy going out of the land of Egypt will I cause it to see wonders. Mic 7:16. Nations will see it, and be ashamed of all their strength: they will lay the hand upon the mouth, their ears will become deaf. Mic 7:17. They will lick dust like the snake, like the reptiles of the earth they come trembling out of their castles: they will go trembling to Jehovah our God, and before thee will they fear." The wonders (niphlâ'ōth; cf. Ex 3:20; Ex 15:11; Ps 78:11) with which the Lord formerly smote Egypt, to redeem His people out of the bondage of that kingdom of the world, will the Lord renew for His people. In צאתך the nation is addressed, whilst the suffix of the third pers. attached to אראנּוּ points back to עמּך in Mic 7:14. The miraculous deeds will make such an impression, that the heathen nations who see them will stand ashamed, dumb and deaf with alarm and horror. Ashamed of all their strength, i.e., because all their strength becomes impotence before the mighty acts of the Almighty God. Laying the hand upon the mouth is a gesture expressive of reverential silence from astonishment and admiration (cf. Judg 18:19; Job 21:5, etc.). Their ears shall become deaf "from the thunder of His mighty acts, Job 26:14, the qōl hâmōn of Is 33:8" (Hitzig). With this description of the impression made by the wonderful works of God, the words of God pass imperceptibly into words of the prophet, who carries out the divine answer still further in an explanatory form, as we may see from Is 33:17. The heathen will submit themselves to Jehovah in the humblest fear. This is stated in Mic 7:17. Licking the dust like the serpent contains an allusion to Gen 3:14 (cf. Ps 72:9 and Is 49:23). זחלי ארץ, earth-creepers, i.e., snakes, recals the זחלי עפר of Deut 32:24. Like snakes, when they are driven out of their hiding-place, or when charmers make them come out of their holes, so will the nations come trembling out of their castles (misgerōth as in Ps 18:46), and tremble to Jehovah, i.e., flee to Him with trembling, as alone able to grant help (see Hos 3:5), and fear before thee. With ממּךּ the prayer passes into an address to Jehovah, to attach to this the praise of God with which he closes his book.
Geneva 1599
7:14 (n) Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily [in] the wood, in the midst of Carmel: let them feed [in] Bashan and Gilead, as in the days of old.
(n) The Prophet prays to God to be merciful to his Church, when they would be scattered abroad as in solitary places in Babylon, and to be beneficial to them as in times past.
John Gill
7:14 Feed thy people with thy rod,.... These are either the words of God the Father to Christ, the great Shepherd of the sheep, calling upon him to do his office as such; to feed the people he had given him, the sheep of his hand, the flock of his pasture, by his Spirit, and with his word and ordinances; see Zech 11:5; or of Christ to his ministers, his undershepherds, to feed his sheep and his lambs, the people committed to their care and charge, with wholesome words, with sound and good doctrine, by faithfully preaching the Gospel, and administering the ordinances to them: or rather the words of the prophet, a prayer of his to God or Christ, to take care of the people of God in their desolate state, in captivity; to guide and lead them, protect and defend them, by his power and providence, as a shepherd directs, leads, governs, and preserves his flock with his pastoral crook or rod; or, as before, to feed the church of God as a shepherd does his flock, lead them into good pastures, and secure them from all their enemies: and this, being a prayer of faith, may be considered as a prophecy or prediction of what would be; and so some render the words, "thou shalt feed thy people", &c. (h). The Targum is,
"feed thy people with thy word, the people of thine inheritance, in the age which is to be renewed;''
in the new world, the world to come; plainly referring to the times of the Messiah;
the flock of thine heritage; who are like to sheep for their harmlessness and innocence, and to a flock of them, being associated together, and folded in the church; and though but a little flock, yet the lot, the portion, the inheritance of Christ; all which is a strong reason for his feeding, keeping, and preserving them, being committed to his care and charge for that purpose:
which dwell solitary in the wood; dwell alone in the world, which is like a wood and a wilderness; separated from the men of the world; distinguished by the grace of God, chosen and called out from among them, and different from them both in principle and practice: this may have respect to the Jews, in their dispersion, living separate from and unmixed with the nations of the world; or rather to their dwelling in safety and security under the protection of the great Shepherd, the Messiah, David their Prince, when they shall be returned to their own land in the latter day:
in the midst of Carmel; or of a fruitful field, as Carmel was; enjoying all happiness and prosperity, temporal and spiritual:
let them feed in Bashan and Gilead, as in the days of old; places in the land of Israel famous for rich and fat pastures; and so express the great plenty of good things wished for, and which will be enjoyed by the Jews when converted to Christ, and replaced in their own land; and are an emblem of those spiritual good things, and of those rich and green pastures of the word and ordinances, which the great Shepherd is desired to lead, and does lead, his people into; see Ps 23:1; these places are now in the hand of the Turks, and so the words may be a petition for their conversion, as well as for the Jews, that this country may no more be inhabited by Heathens, but by the Israel of God, as Gulichius (i) very well observes.
(h) "pasces", so some in Vatablus. (i) Apud Burkium in loc.
John Wesley
7:14 Feed - So Christ directs his officers. With thy rod - In allusion to the custom of shepherds who guided their sheep by a pastoral staff. In the wood - Protect and guide those that in their present captive state are solitary, compassed with dangers. Carmel - A fruitful place and well inhabited. In Bashan - A place of note for fruitfulness. Gilead - Equal with any of the other for plenty and safety.
Robert Jamieson, A. R. Fausset and David Brown
7:14 Feed thy people--Prayer of the prophet, in the name of his people to God, which, as God fulfils believing prayer, is prophetical of what God would do. When God is about to deliver His people, He stirs up their friends to pray for them.
Feed--including the idea of both pastoral rule and care over His people (Mic 5:4, Margin), regarded as a flock (Ps 80:1; Ps 100:3). Our calamity must be fatal to the nation, unless Thou of Thy unmerited grace, remembering Thy covenant with "Thine heritage" (Deut 4:20; Deut 7:6; Deut 32:9), shalt restore us.
thy rod--the shepherd's rod, wherewith He directs the flock (Ps 23:4). No longer the rod of punishment (Mic 6:9).
which dwell solitarily in the wood, in . . . Carmel--Let Thy people who have been dwelling as it were in a solitude of woods (in the world, but not of it), scattered among various nations, dwell in Carmel, that is, where there are fruit-bearing lands and vineyards [CALVIN]. Rather, "which are about to dwell (that is, that they may dwell) separate in the wood, in . . . Carmel" [MAURER], which are to be no longer mingled with the heathen, but are to dwell as a distinct people in their own land. Micah has here Balaam's prophecy in view (compare Mic 6:5, where also Balaam is referred to). "Lo, the people shall dwell alone" (Num 23:9; compare Deut 33:28). To "feed in the wood in Carmel," is to feed in the rich pastures among its woods. To "sleep in the woods," is the image of most perfect security (Ezek 34:25). So that the Jews' "security," as well as their distinct nationality, is here foretold. Also Jer 49:31.
Bashan--famed for its cattle (Ps 22:12; Amos 4:1). Parallel to this passage is Jer 50:19. Bashan and Gilead, east of Jordan, were chosen by Reuben, Gad, and half Manasseh, as abounding in pastures suited for their many cattle (Num. 32:1-42; Deut 3:12-17).
7:157:15: Եւ ըստ աւուրց ելիցն քոց յերկրէն Եգիպտացւոց, ցուցից նոցա սքանչելիս։
15 Եւ ինչպէս Եգիպտացիների երկրից քո ելքի օրերին, ես հրաշքներ ցոյց պիտի տամ նրանց:
15 Անոր հրաշքներ պիտի ցուցնեմ, Ինչպէս այն օրերը, երբ Եգիպտոսէն ելար։
Ըստ աւուրց ելիցն քոց յերկրէն Եգիպտացւոց ցուցից նոցա սքանչելիս:

7:15: Եւ ըստ աւուրց ելիցն քոց յերկրէն Եգիպտացւոց, ցուցից նոցա սքանչելիս։
15 Եւ ինչպէս Եգիպտացիների երկրից քո ելքի օրերին, ես հրաշքներ ցոյց պիտի տամ նրանց:
15 Անոր հրաշքներ պիտի ցուցնեմ, Ինչպէս այն օրերը, երբ Եգիպտոսէն ելար։
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7:157:15 Как во дни исхода твоего из земли Египетской, явлю ему дивные дела.
7:15 καὶ και and; even κατὰ κατα down; by τὰς ο the ἡμέρας ημερα day ἐξοδίας εξοδια of you; your ἐξ εκ from; out of Αἰγύπτου αιγυπτος Aigyptos; Eyiptos ὄψεσθε οραω view; see θαυμαστά θαυμαστος wonderful
7:15 כִּ ki כְּ as ימֵ֥י ymˌê יֹום day צֵאתְךָ֖ ṣēṯᵊḵˌā יצא go out מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt אַרְאֶ֖נּוּ ʔarʔˌennû ראה see נִפְלָאֹֽות׃ niflāʔˈôṯ פלא be miraculous
7:15. secundum dies egressionis tuae de terra Aegypti ostendam ei mirabiliaAccording to the days of thy coming out of the land of Egypt, I will shew him wonders.
15. As in the days of thy coming forth out of the land of Egypt will I shew unto him marvelous things.
7:15. As in the days of your departure from the land of Egypt, I will reveal miracles to him.
7:15. According to the days of thy coming out of the land of Egypt will I shew unto him marvellous [things].
According to the days of thy coming out of the land of Egypt will I shew unto him marvellous:

7:15 Как во дни исхода твоего из земли Египетской, явлю ему дивные дела.
7:15
καὶ και and; even
κατὰ κατα down; by
τὰς ο the
ἡμέρας ημερα day
ἐξοδίας εξοδια of you; your
ἐξ εκ from; out of
Αἰγύπτου αιγυπτος Aigyptos; Eyiptos
ὄψεσθε οραω view; see
θαυμαστά θαυμαστος wonderful
7:15
כִּ ki כְּ as
ימֵ֥י ymˌê יֹום day
צֵאתְךָ֖ ṣēṯᵊḵˌā יצא go out
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
מִצְרָ֑יִם miṣrˈāyim מִצְרַיִם Egypt
אַרְאֶ֖נּוּ ʔarʔˌennû ראה see
נִפְלָאֹֽות׃ niflāʔˈôṯ פלא be miraculous
7:15. secundum dies egressionis tuae de terra Aegypti ostendam ei mirabilia
According to the days of thy coming out of the land of Egypt, I will shew him wonders.
7:15. As in the days of your departure from the land of Egypt, I will reveal miracles to him.
7:15. According to the days of thy coming out of the land of Egypt will I shew unto him marvellous [things].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15. По смыслу русск. перевода, ст. 15: и д. содержит ответ Господа на молитву пророка. Но и чтение LXX-ти, и контекст речи говорит за то, что в ст. 15-м продолжается молитва пророка. Поэтому лучше вместо areenu (он raah видет, гиф. с суфф. 3-го лица) явлю ему читать haneenu (повелит. накл. с суфф. 1-го лица) покажи нам. Ввиду тяжкого положения народа пророк молит Господа о таком же чудесном содействии, какое было явлено при исходе из Египта.
Adam Clarke: Commentary on the Bible - 1831
7:15: According to the days - This is the answer to the prophet's prayer; and God says he will protect, save, defend, and work miracles for them in their restoration, such as he wrought for their fathers in their return from Egypt to the promised land.
Albert Barnes: Notes on the Bible - 1834
7:15: According to the days of thy coming out of the land of Egypt - God answers the prayer, beginning with its closing words . Micah had prayed, "Turn Thy people like the days of old; "God answers, "like the days of thy coming out of the land of Egypt." Micah had said, in the name of his people, "I shall behold His Righteousness; God answers, I will make him to behold marvelous things" . The word marvelous things was used of God's great marvels in the physical world Job 5:9; Job 37:5, Job 37:14, or the marvelous mercies of His Providence toward individuals or nations (Psa 9:2; Psa 26:7; Psa 71:17; Psa 72:18, etc.), and especially of those great miracles, which were accumulated at the deliverance from Egypt Exo 3:20; Jdg 6:13; Neh 9:17; Psa 78:4, Psa 78:11, Psa 78:32; Psa 105:2, Psa 105:5; Psa 106:7, Psa 106:22, and the entrance of the promised land which was its completion.
The reference to the Exodus must have led them to think of actual miracles; since, in regard to the Exodus, it is used of nothing else. But there were no miracles at the return from the captivity. "When the Lord turned again the captivity of Zion" Psa 126:1, Psa 126:3, said a Psalmist of the returned people, we were like them that dream. The Lord hath done great things for us; we are glad. Great things, but not miraculous. The promise then kept the people looking onward, until He came, "a prophet mighty in word and deed" Luk 24:19, as to whom Peter appealed to the people, that He was "approved of God among you by miracles and wonders and signs, which God did by Him in the midst of you, as ye yourselves also know" Act 2:22; who gave also to them who believed on Him power to do "greater works than He did" Joh 14:12, through His own power, because He went to His Father; and when they believed, He shewed to him, namely, to the whole people gathered into the One Church, Jew and Gentile, yet more marvelous things, things, every way more marvelous and beyond nature than those of old, "the unsearchable riches of Christ, the mystery which from the beginning of the world hath been hid in God" Eph 3:8-9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:15: Psa 68:22, Psa 78:12-72; Isa 11:16, Isa 51:9, Isa 63:11-15; Jer 23:7, Jer 23:8
Geneva 1599
7:15 (o) According to the days of thy coming out of the land of Egypt will I shew unto him marvellous [things].
(o) God promises to be favourable to his people, as he had been before.
John Gill
7:15 According to the days of thy coming out of the land of Egypt,.... This is an answer of the Lord to the prayer of the prophet, assuring him, and the church he represents, and on whose account he applies, that there would be as great a deliverance wrought for them, and as wonderful things done, as when Israel was brought out of the land of Egypt, which was effected with a mighty hand, and an outstretched arm, and was attended with amazing events; as the plagues in Egypt; the passage of the Israelites through the Red see, and the destruction of the Egyptians in it:
will I show unto him marvellous things; that is, unto the people of the Lord, the flock of his heritage, the solitary and peculiar people, fed and preserved by him: as the deliverance out of Egypt; was the Lord's work, so the deliverance from Babylon; as the one was the work of his power upon the heart of Pharaoh to let the people go, so the other as great an act of his power working upon the mind of Cyrus, stirring him up to let the captives go free, without price or reward; yea, to furnish them with necessaries by the way, and to rebuild their city and temple: and as Pharaoh and his host were drowned in the Red sea, so the kingdom of Babylon was swallowed up by the Medes and Persians; yea, in some respects the latter deliverance exceeded the former, and erased the remembrance of it; see Jer 16:14; and that redemption by Christ, which both these were typical of, was greater and more marvellous than either, being a deliverance from, and an abolition and destruction of sin, Satan, the law, hell, and death, and attended with things the most wonderful and surprising; as the birth of Christ of a virgin; the miracles done by him in life, and at death; the doctrines of the Gospel preached by him and his apostles, and the amazing success of them, especially in the Gentile world, being testified and confirmed by signs, wonders, miracles, and gifts of the Holy Ghost. This passage, both by ancient and modern Jews (k), is applied to the times of the Messiah. So in an ancient (l) book of theirs, speaking of the times of the Messiah, they say,
"from that day all the signs and wonders, and mighty works, which the Lord did in Egypt, he will do for Israel, as it is said, "according to the days of thy coming out of the land of Egypt", &c.''
Tit is also said, by a modern writer (m) of theirs,
"because of the miracles and wonders which shall be in the days of the Messiah, such as the gathering of the captives, the resurrection of the dead, and the destruction of Gog and Magog, besides other miracles and wonders, the end of the redemption is called the end of wonders in Dan 12:6; and this is that which God has promised by his prophets, particularly Micah, Mic 7:15; "according to the days", &c. and from what follows, with the rest of the verses to the end of the book, it is manifest that these promises are not yet fulfilled, but will be fulfilled in the days of the Messiah.''
From whence it appears, that it was the sense of the ancient Jews, as well as some modern ones, that miracles would be wrought in the days of the Messiah; though some of them reject them, and look not for them; particularly Maimonides (n) says,
"let it not enter into thine heart that the King Messiah hath need to do signs and wonders; as that he shall renew things in the world, or raise the dead, and the like; these are things which fools speak of; the thing is not so.''
But however, certain it is, the ancient Jews expected miracles to be done by the Messiah; hence some, in the times of Jesus, said, "when Christ cometh, will he do more miracles than these which this man hath done?" Jn 7:31; and accordingly the miracles Jesus did were full proofs of his being the Messiah, and were wrought for that purpose, and owned as such; wherefore the above Jew, though he is right in the application of this passage to the times of the Messiah, yet is wrong in saying these promises are not yet fulfilled, since they have had a full accomplishment in the Messiah Jesus; nor is another to be looked for, or such miracles to be hereafter wrought.
(k) Zohar in Gen. fol. 16. 1. 2. & in Exod. fol. 4. 2. & in Deut. 99. 2. & 118. 3. Chizzuk Emunah, par. 1. c. 32. p. 277. (l) Zohar in Exod. fol. 4. 2. Vid. ib. in Gen. fol. 16. 1. 2. & in Numb. fol. 99. 2. & in Deut. 118. 3. (m) R. Isaac Chizzuk Emunah, par. 1. c. 32. p. 277. (n) Hilchot Melachim, c. 11. sect. 3.
Robert Jamieson, A. R. Fausset and David Brown
7:15 thy . . . him--both referring to Israel. So in Mic 7:19 the person is changed from the first to the third, "us . . . our . . . their." Jehovah here answers Micah's prayer in Mic 7:14, assuring him, that as He delivered His people from Egypt by miraculous power, so He would again "show" it in their behalf (Jer 16:14-15).
7:167:16: Տեսցեն հեթանոսք՝ եւ ամաչեսցեն յամենայն զօրութենէ իւրեանց. դիցեն զձեռս ՚ի վերայ բերանոց իւրեանց, եւ ականջք նոցա խլասցեն[10605]։ [10605] Այլք. Եւ ականջք նոցա խլասցին։
16 Պիտի տեսնեն հեթանոսներն ու պիտի ամաչեն իրենց ամբողջ զօրութիւնից, ձեռքները պիտի դնեն իրենց բերանների վրայ, եւ նրանց ականջները պիտի խլանան:
16 Ազգերը պիտի տեսնեն Ու իրենց բոլոր քաջութենէն պիտի ամչնան։Բերնի վրայ ձեռք պիտի դնեն Ու անոնց ականջները պիտի խլանան։
Տեսցեն հեթանոսք եւ ամաչեսցեն յամենայն զօրութենէ իւրեանց. դիցեն զձեռս ի վերայ բերանոց իւրեանց, եւ ականջք նոցա խլասցին:

7:16: Տեսցեն հեթանոսք՝ եւ ամաչեսցեն յամենայն զօրութենէ իւրեանց. դիցեն զձեռս ՚ի վերայ բերանոց իւրեանց, եւ ականջք նոցա խլասցեն[10605]։
[10605] Այլք. Եւ ականջք նոցա խլասցին։
16 Պիտի տեսնեն հեթանոսներն ու պիտի ամաչեն իրենց ամբողջ զօրութիւնից, ձեռքները պիտի դնեն իրենց բերանների վրայ, եւ նրանց ականջները պիտի խլանան:
16 Ազգերը պիտի տեսնեն Ու իրենց բոլոր քաջութենէն պիտի ամչնան։Բերնի վրայ ձեռք պիտի դնեն Ու անոնց ականջները պիտի խլանան։
zohrab-1805▾ eastern-1994▾ western am▾
7:167:16 Увидят это народы и устыдятся при всем могуществе своем; положат руку на уста, уши их сделаются глухими;
7:16 ὄψονται οραω view; see ἔθνη εθνος nation; caste καὶ και and; even καταισχυνθήσονται καταισχυνω shame; put to shame ἐκ εκ from; out of πάσης πας all; every τῆς ο the ἰσχύος ισχυς force αὐτῶν αυτος he; him ἐπιθήσουσιν επιτιθημι put on; put another χεῖρας χειρ hand ἐπὶ επι in; on τὸ ο the στόμα στομα mouth; edge αὐτῶν αυτος he; him τὰ ο the ὦτα ους ear αὐτῶν αυτος he; him ἀποκωφωθήσονται αποκωφοομαι become deaf
7:16 יִרְא֤וּ yirʔˈû ראה see גֹויִם֙ ḡôyˌim גֹּוי people וְ wᵊ וְ and יֵבֹ֔שׁוּ yēvˈōšû בושׁ be ashamed מִ mi מִן from כֹּ֖ל kkˌōl כֹּל whole גְּבֽוּרָתָ֑ם gᵊvˈûrāṯˈām גְּבוּרָה strength יָשִׂ֤ימוּ yāśˈîmû שׂים put יָד֙ yˌāḏ יָד hand עַל־ ʕal- עַל upon פֶּ֔ה pˈeh פֶּה mouth אָזְנֵיהֶ֖ם ʔoznêhˌem אֹזֶן ear תֶּחֱרַֽשְׁנָה׃ teḥᵉrˈašnā חרשׁ be deaf
7:16. videbunt gentes et confundentur super omni fortitudine sua ponent manus super os aures eorum surdae eruntThe nations shall see, and shall be confounded at all their strength: they shall put the hand upon the mouth, their ears shall be deaf.
16. The nations shall see and be ashamed of all their might: they shall lay their hand upon their mouth, their ears shall be deaf.
7:16. The nations will look, and they will be confounded at the strength of them all. They will place hand over mouth; their ears will be deaf.
7:16. The nations shall see and be confounded at all their might: they shall lay [their] hand upon [their] mouth, their ears shall be deaf.
The nations shall see and be confounded at all their might: they shall lay [their] hand upon [their] mouth, their ears shall be deaf:

7:16 Увидят это народы и устыдятся при всем могуществе своем; положат руку на уста, уши их сделаются глухими;
7:16
ὄψονται οραω view; see
ἔθνη εθνος nation; caste
καὶ και and; even
καταισχυνθήσονται καταισχυνω shame; put to shame
ἐκ εκ from; out of
πάσης πας all; every
τῆς ο the
ἰσχύος ισχυς force
αὐτῶν αυτος he; him
ἐπιθήσουσιν επιτιθημι put on; put another
χεῖρας χειρ hand
ἐπὶ επι in; on
τὸ ο the
στόμα στομα mouth; edge
αὐτῶν αυτος he; him
τὰ ο the
ὦτα ους ear
αὐτῶν αυτος he; him
ἀποκωφωθήσονται αποκωφοομαι become deaf
7:16
יִרְא֤וּ yirʔˈû ראה see
גֹויִם֙ ḡôyˌim גֹּוי people
וְ wᵊ וְ and
יֵבֹ֔שׁוּ yēvˈōšû בושׁ be ashamed
מִ mi מִן from
כֹּ֖ל kkˌōl כֹּל whole
גְּבֽוּרָתָ֑ם gᵊvˈûrāṯˈām גְּבוּרָה strength
יָשִׂ֤ימוּ yāśˈîmû שׂים put
יָד֙ yˌāḏ יָד hand
עַל־ ʕal- עַל upon
פֶּ֔ה pˈeh פֶּה mouth
אָזְנֵיהֶ֖ם ʔoznêhˌem אֹזֶן ear
תֶּחֱרַֽשְׁנָה׃ teḥᵉrˈašnā חרשׁ be deaf
7:16. videbunt gentes et confundentur super omni fortitudine sua ponent manus super os aures eorum surdae erunt
The nations shall see, and shall be confounded at all their strength: they shall put the hand upon the mouth, their ears shall be deaf.
7:16. The nations will look, and they will be confounded at the strength of them all. They will place hand over mouth; their ears will be deaf.
7:16. The nations shall see and be confounded at all their might: they shall lay [their] hand upon [their] mouth, their ears shall be deaf.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17. Пророк изображает впечатление великих дел Божиих, имеющих совершиться над Израилем, на языческие народы. - Устыдятся при всем могуществе своем, т. е. потеряют веру в свое могущество и в своих богов. - Положат руку на уста - образ изумления и благоговейного молчания. - Уши их сделаются глухими - т. е. как бы от грома великих дел Божиих, от грома суда Божия (ср. Иов XXVI:14; Ис XXXIII:3). - Будут лизать прах как змея, т. е. повергнутся на землю от ужаса LXX и слав. дают в ст. 16-17: мысли сходные с подлинным текстом.
Adam Clarke: Commentary on the Bible - 1831
7:16: The nations shall see and be confounded - Whether the words in these verses (Mic 7:15-17) be applied to the return from the Babylonish captivity, or to the prosperity of the Jews under the Maccabees, they may be understood as ultimately applicable to the final restoration of this people, and their lasting prosperity under the Gospel.
Albert Barnes: Notes on the Bible - 1834
7:16: The nations shall see - God had answered, what He would give to His own people, to see. Micah takes up the word, and says, what effect this sight should have upon the enemies of God and of His people. The world should still continue to be divided between the people of God and their adversaries. Those who are converted pass from the one to the other; but the contrast remains. Assyria, Babylon, Egypt, pass away or become subject to other powers; but the antagonism continues. The nations are they, who, at each time, waste, oppress, are arrayed against, the people of God. When the Gospel came into the world, the whole world was arrayed against it. These then, he says, "shall see", that is, the marvelous works of God, which God should shew His people, and be ashamed at, that is, "because of all their might", their own might. They put forth their whole might, and it failed them against the marvelous might of God. They should array might against might, and be ashamed at the failure of "all their might".
The word all is very emphatic; it implies that they had put forth all, and that all had failed them, and proved to be weakness. So the pagan might was often put to shame and gnashed its teeth, when it could avail nothing against the strength to endure which God gave to His martyrs. Its strength to inflict and to crush was baffled before the hidden might of God's Spirit. "They shall lay their hand upon their mouth", in token that they were reduced to silence, having no more to say ; for He promised, "I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist" (Luk 21:15, compare Act 5:29); and they had to own, "indeed a notable miracle hath been done by them, and we cannot deny it. Their ears shall be deaf" Act 4:16; they shall be silent, as though they had heard nothing, as if they were both dumb and deaf .
Yet it seems too that they are willfully deaf, shutting their ears out of envy and hatred, that they might not hear what great things God had done for His people, nor hear the voice of truth and be converted and healed. Rup.: "The nations and the Emperors of the nations saw, Jews and Gentiles saw, and were ashamed at all their might, because their might, great as it was accounted, upheld by laws and arms, could not overcome the mighty works, which the Good Shepherd did among His people or flock by His rod, that is, by His power, through weak and despised persons, the aged, or oftentimes even by boys and girls. They were then ashamed at all their might which could only touch the "earthen vessels" Co2 4:7, but could not take away the treasure which was in them. What shall I say of the wisdom of those same nations? Of this too they were ashamed, as he adds, "They shall put their hands upon their mouths". For, in comparison with the heavenly wisdom, which spake by them and made their tongues eloquent, dumb was all secular eloquence, owning by its silence that it was convicted and confounded."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:16: nations: Mic 5:8; Psa 126:2; Isa 26:11, Isa 66:18; Eze 38:23, Eze 39:17-21; Zac 8:20-23; Zac 12:9; Rev 11:18
lay: Job 21:5, Job 29:9, Job 29:10, Job 40:4; Isa 52:15; Rom 3:19
Geneva 1599
7:16 The nations shall see and be confounded at all their might: they shall (p) lay [their] hand upon [their] mouth, (q) their ears shall be deaf.
(p) They will be as dumb men, and dare brag no more.
(q) They will be astonished and afraid to hear men speak, lest they should hear of their destruction.
John Gill
7:16 The nations shall see and be confounded at all their might,.... The Chaldeans or Babylonians, when they shall see the wonderful things done by the Lord in the deliverance of his people out of their hands, shall be ashamed of their own power and might, in which they trusted, and of which they boasted; but now shall be baffled and defeated, and not able to stop the progress of the arms of Cyrus, or detain the Jews any longer their captives; or they shall be confounded at the power and strength the Jews will have to repossess their land, rebuild their city and temple, under the encouragement and protection of the king of Persia; and as this may refer to a further accomplishment in Gospel times, it may respect the confusion the Gentile world would be in at the mighty power and spread of the Gospel, in the conversion of such multitudes by it, and in the abolition of the Pagan religion. Kimchi interprets this of the nations that shall be gathered together with Gog and Magog against Jerusalem in the latter day; see Ezek 38:15;
they shall lay their hand upon their mouth: be silent, and boast no more of themselves; nor blaspheme God and his word; nor insult his people; nor oppose his Gospel, or open their mouths any more against his truths and his ordinances:
their ears shall be deaf; hearing so much of the praises of God, of the success of his interest, and of the happiness of his peopled dinned in their ears, they will be stunned with it, and scarce know what they hear; become deaf with the continual noise of it, which will be disagreeable to them; and will choose to hear no more, and therefore through envy and grief will stop their ears at what is told them.
John Wesley
7:16 Shall be deaf - They shall neither care to hear, nor to speak of it.
Robert Jamieson, A. R. Fausset and David Brown
7:16 shall see--the "marvellous things" (Mic 7:15; Is 26:11).
confounded at all their might--having so suddenly proved unavailing: that might wherewith they had thought that there is nothing which they could not effect against God's people.
lay . . . hand upon . . . mouth--the gesture of silence (Job 21:5; Job 40:4; Ps 107:42; Is 52:15). They shall be struck dumb at Israel's marvellous deliverance, and no longer boast that God's people is destroyed.
ears . . . deaf--They shall stand astounded so as not to hear what shall be said [GROTIUS]. Once they had eagerly drunk in all rumors as so many messages of victories; but then they shall be afraid of hearing them, because they continually fear new disasters, when they see the God of Israel to be so powerful [CALVIN]. They shall close their ears so as not to be compelled to hear of Israel's successes.
7:177:17: Լիզեսցեն զհող իբրեւ օ՛ձք որ սողին ընդ երկիր. խռովեսցին ՚ի պաշարման իւրեանց, եւ ՚ի Տեառնէ Աստուծոյ մերմէ զարհուրեսցին, եւ երկիցեն ՚ի քէն։
17 Նրանք պիտի լիզեն հողը ինչպէս օձերը, որ սողում են երկրի վրայ: Պիտի խռովուեն իրենց պաշարման մէջ, մեր Տէր Աստծուց պիտի սարսափեն եւ պիտի վախենան քեզնից:
17 Օձի պէս հող պիտի լզեն, Երկրի սողուններուն պէս Իրենց պահուըտած տեղերուն մէջ պիտի դողան, Մեր Տէր Աստուծմէն պիտի զարհուրին Ու քեզմէ պիտի վախնան։
Լիզեսցեն զհող իբրեւ [85]օձք որ սողին ընդ երկիր, խռովեսցին ի պաշարման իւրեանց, եւ`` ի Տեառնէ Աստուծոյ մերմէ զարհուրեսցին, եւ երկիցեն ի քէն:

7:17: Լիզեսցեն զհող իբրեւ օ՛ձք որ սողին ընդ երկիր. խռովեսցին ՚ի պաշարման իւրեանց, եւ ՚ի Տեառնէ Աստուծոյ մերմէ զարհուրեսցին, եւ երկիցեն ՚ի քէն։
17 Նրանք պիտի լիզեն հողը ինչպէս օձերը, որ սողում են երկրի վրայ: Պիտի խռովուեն իրենց պաշարման մէջ, մեր Տէր Աստծուց պիտի սարսափեն եւ պիտի վախենան քեզնից:
17 Օձի պէս հող պիտի լզեն, Երկրի սողուններուն պէս Իրենց պահուըտած տեղերուն մէջ պիտի դողան, Մեր Տէր Աստուծմէն պիտի զարհուրին Ու քեզմէ պիտի վախնան։
zohrab-1805▾ eastern-1994▾ western am▾
7:177:17 будут лизать прах как змея, как черви земные выползут они из укреплений своих; устрашатся Господа Бога нашего и убоятся Тебя.
7:17 λείξουσιν λειχω dust ὡς ως.1 as; how ὄφεις οφις serpent σύροντες συρω drag γῆν γη earth; land συγχυθήσονται συγχεω confuse; confound ἐν εν in συγκλεισμῷ συγκλεισμος he; him ἐπὶ επι in; on τῷ ο the κυρίῳ κυριος lord; master θεῷ θεος God ἡμῶν ημων our ἐκστήσονται εξιστημι astonish; beside yourself καὶ και and; even φοβηθήσονται φοβεω afraid; fear ἀπὸ απο from; away σοῦ σου of you; your
7:17 יְלַחֲכ֤וּ yᵊlaḥᵃḵˈû לחך eat עָפָר֙ ʕāfˌār עָפָר dust כַּ ka כְּ as † הַ the נָּחָ֔שׁ nnāḥˈāš נָחָשׁ serpent כְּ kᵊ כְּ as זֹחֲלֵ֣י zōḥᵃlˈê זחל glide away אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth יִרְגְּז֖וּ yirgᵊzˌû רגז quake מִ mi מִן from מִּסְגְּרֹֽתֵיהֶ֑ם mmisgᵊrˈōṯêhˈem מִסְגֶּרֶת bulwark אֶל־ ʔel- אֶל to יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֨ינוּ֙ ʔᵉlōhˈênû אֱלֹהִים god(s) יִפְחָ֔דוּ yifḥˈāḏû פחד tremble וְ wᵊ וְ and יִֽרְא֖וּ yˈirʔˌû ירא fear מִמֶּֽךָּ׃ mimmˈekkā מִן from
7:17. lingent pulverem sicut serpens velut reptilia terrae proturbabuntur de aedibus suis Dominum Deum nostrum desiderabunt et timebunt teThey shall lick the dust like serpents, as the creeping things of the earth, they shall be disturbed in their houses: they shall dread the Lord, our God, and shall fear thee.
17. They shall lick the dust like a serpent; like crawling things of the earth they shall come trembling out of their close places: they shall come with fear unto the LORD our God, and shall be afraid because of thee.
7:17. They will lick the dust like serpents, and, like the creeping things of the earth, they will be disturbed in their houses. They will dread the Lord our God, and they will fear you.
7:17. They shall lick the dust like a serpent, they shall move out of their holes like worms of the earth: they shall be afraid of the LORD our God, and shall fear because of thee.
They shall lick the dust like a serpent, they shall move out of their holes like worms of the earth: they shall be afraid of the LORD our God, and shall fear because of thee:

7:17 будут лизать прах как змея, как черви земные выползут они из укреплений своих; устрашатся Господа Бога нашего и убоятся Тебя.
7:17
λείξουσιν λειχω dust
ὡς ως.1 as; how
ὄφεις οφις serpent
σύροντες συρω drag
γῆν γη earth; land
συγχυθήσονται συγχεω confuse; confound
ἐν εν in
συγκλεισμῷ συγκλεισμος he; him
ἐπὶ επι in; on
τῷ ο the
κυρίῳ κυριος lord; master
θεῷ θεος God
ἡμῶν ημων our
ἐκστήσονται εξιστημι astonish; beside yourself
καὶ και and; even
φοβηθήσονται φοβεω afraid; fear
ἀπὸ απο from; away
σοῦ σου of you; your
7:17
יְלַחֲכ֤וּ yᵊlaḥᵃḵˈû לחך eat
עָפָר֙ ʕāfˌār עָפָר dust
כַּ ka כְּ as
הַ the
נָּחָ֔שׁ nnāḥˈāš נָחָשׁ serpent
כְּ kᵊ כְּ as
זֹחֲלֵ֣י zōḥᵃlˈê זחל glide away
אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth
יִרְגְּז֖וּ yirgᵊzˌû רגז quake
מִ mi מִן from
מִּסְגְּרֹֽתֵיהֶ֑ם mmisgᵊrˈōṯêhˈem מִסְגֶּרֶת bulwark
אֶל־ ʔel- אֶל to
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֨ינוּ֙ ʔᵉlōhˈênû אֱלֹהִים god(s)
יִפְחָ֔דוּ yifḥˈāḏû פחד tremble
וְ wᵊ וְ and
יִֽרְא֖וּ yˈirʔˌû ירא fear
מִמֶּֽךָּ׃ mimmˈekkā מִן from
7:17. lingent pulverem sicut serpens velut reptilia terrae proturbabuntur de aedibus suis Dominum Deum nostrum desiderabunt et timebunt te
They shall lick the dust like serpents, as the creeping things of the earth, they shall be disturbed in their houses: they shall dread the Lord, our God, and shall fear thee.
7:17. They will lick the dust like serpents, and, like the creeping things of the earth, they will be disturbed in their houses. They will dread the Lord our God, and they will fear you.
7:17. They shall lick the dust like a serpent, they shall move out of their holes like worms of the earth: they shall be afraid of the LORD our God, and shall fear because of thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:17: They shall lick the dust like a (the) serpent - To lick the dust, by itself, pictures the extreme humility of persons who east themselves down to the very earth (as in Psa 72:9; Isa 49:23). To lick it "like the serpent" seems rather to represent the condition of those who share the serpent's doom Gen 3:14; Isa 65:25, whose lot, viz. earth and things of earth, they had chosen (Rup.): "They shall move out of their holes", or, better, shall tremble, (that is, "come tremblingly,") out of their close places , whether these be strong places or prisons, as the word, varied in one vowel means. If it be strong places, it means, that "the enemies of God's people should, in confusion and tumltuously with fear, leave their strongholds, wherein they thought to be secure, not able to lift themselves up against God and those by Him sent against them." "Like worms of the earth", literally, creeping things, or, as we say, reptiles, contemptuously. "They shall be afraid of", or rather come trembling to, the Lord our God; it is uot said their, but our God, who hath done so great things for us. And shall fear because of (literally, from) Thee, O Lord, of whom they had before said, Where is the Lord thy God?
It is doubtful, whether these last words express a "servile tear," whereby a man turns away and flees from the person or thing which he fears, or whether they simply describe fear of God, the first step toward repentance. In Hosea's words, "they shall fear toward the Lord and His goodness" Hos 3:5, the addition, and His goodness, determines the character of the fear. In Micah, it is not said that the fear brings them into any relation to God. lie is not spoken of; as becoming, any how, their God, and Micah closes by a thanksgiving, for God's pardoning mercy, not to them but to His people.
And so the prophet ends, as he began, with the judgments of God; to those who would repent, chastisement, to the impenitent, punishment: "sentencing Samaria, guilty and not repenting" (Rup.), to perpetual captivity; to Jerusalem, guilty but repenting, promising restoration. So from the beginning of the world did God; so doth He; so shall He unto the end. So did He show Himself to Cain and Abel, who both, as we all, sinned in Adam. Cain, being impenitent, lie wholly cast away; Abel, being penitent," and through faith offering a better sacrifice than Cain, and "bringing forth fruits worthy of repentance, He accepted." So He hath foreshown as to the end mat 25. Rup.: "And that we may know how uniformly our Judge so distinguisheth, at the very moment of His own death while hanging between the two thieves, the one, impenitent and blaspheming, He left; to the other, penitent and confessing, He opened the gate of paradise; and, soon after, leaving the Jewish people unrepentant, He received the repentance of the Gentiles." Thus the prophet parts with both out of sight; the people of God, feeding on the rich. bounty and abundance of God, and His marvelous gifts of grace above and beyond nature, multiplied to them above all the wonders of old time; the enemies of God's people looking on, not to, admire, but to be ashamed, not to be healthfully ashamed, but to be willfully deaf to the voice of God. For, however to lay the hand on the mouth might be a token of Rev_erent silence, the deafness of the ears can hardly be other than the emblem of hardened obstinacy.
What follows, then, seems more like the unwilling creeping-forth into the Presence of God, when they cannot keep away, than conversion. It seems to picture the reprobate, who would not "hear the Voice of the Son of God and live" Joh 5:25, but who, in the end, shall be forced to hear it out of their close places or prisons, that is, the grave, and come forth in fear, when they shall "say to the mountains, Fall on us; and to the hills, Cover us" Luk 23:30; Rev 6:16. Thus the prophet brings us to the close of all things, the gladness and joy of God's people, the terror of His enemies, and adds only the song of thanksgiving of all the redeemed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:17: lick: Gen 3:14, Gen 3:15; Psa 72:9; Isa 49:23, Isa 60:14, Isa 65:25; Lam 3:29; Rev 3:9
move: Sa1 14:11; Psa 18:45; Jer 16:16
worms: or, creeping things
they shall be: Exo 15:14-16; Jos 2:9-11, Jos 9:24; Psa 9:20; Isa 2:19-21, Isa 64:2; Jer 33:9; Zac 14:5; Rev 6:15-17, Rev 18:9, Rev 18:10
Geneva 1599
7:17 They shall (r) lick the dust like a serpent, they shall move out of their holes like worms of the earth: they shall be afraid of the LORD our God, and shall fear because of thee.
(r) They will fall flat on the ground because of fear.
John Gill
7:17 They shall lick the dust like a serpent,.... Whose food is the dust of the earth, according to the curse pronounced on it, Gen 3:14; and which is either its, natural food it chooses to live on, as some serpents however are said (o) to do; or, going upon its belly, it cannot but take in a good deal of the dust of the earth along with its food; and hereby is signified the low, mean, abject, and cursed estate and condition of the seed of the serpent, wicked and ungodly men, the enemies of Christ and his people; who wilt be forced to yield subjection to him and his church, and will pretend the most profound respect for them, and the highest veneration of them. The allusion seems to be to the manner of the eastern nations, who, in complimenting their kings and great men, bowed so low to the ground with their faces, as to take up with their mouths the very dust of it. Particularly it is said of the Persians, that they first kiss the pavement on which the king treads, before they speak unto him, as Quistorpius on the place relates; and Valerius Maximus (p) says, that when Darius Hystaspis was declared king by the neighing of his horse, the rest of the six candidates alighted from their horses, and prostrated their bodies to the ground, as is the manner of the Persians, and saluted him king; and Herodotus (q) observes the same, custom among the Persians; and to this custom the poet Martial (r) refers; and Drusius says it is a custom in Asia to this day, that, when any go into the presence of a king, they kiss the ground, which is a token of the great veneration they have for him. The phrase is used of the enemies of the, Messiah, and of the converted Jews and Gentiles at the latter day, and is expressive of their great submission to them; see Ps 72:9;
they shall move out of their holes like worms of the earth; who put out their heads and draw them in again upon the least notice or approach of danger; or like serpents, as Jarchi and Kimchi, which lurk in holes, and creep out of them oft their bellies, or any other creeping things. The word (s) here used signifies a tremulous and tumultuous motion, like the wriggling of a worm out of the earth; or the hurry of ants, when their nests are kicked or thrown up: this is expressive of the confusion and perturbation of the enemies of the Lord and his people; of the Babylonians, who were obliged in a hurry to leave their palaces, as the Targum and Aben Ezra interpret their holes, and their fortresses and towers, and deliver them to the Medes and Persians; and of Gog and Magog, and the antichristian states, who will be obliged to abandon their places of abode, and creep out of sight, and be reduced to the lowest and meanest condition;
they shall be afraid of the Lord our God: because of the glory of his majesty, the greatness of his power, and for fear of his judgments:
and shall fear because of thee; O God, or Israel, as Kimchi; the church of God, whom they despised and reproached before; but now shall be seized with a panic, and live in the utmost dread of, because of the power and glory of God in the midst of them, and lest they should fall a sacrifice to them.
(o) Vid. Bochart. Hierozoic. par. 1. l. 1. c. 44. col. 27. (p) L. 7. c. 3. sect. 2. (q) Polymnia, sive l. 7. c. 12. (r) "Et turpes humilesque, supplicesque, Pictorum sola basiate regum". Epigram. l. 10. Ep. 71. (s) "contremiscent", Munster, Tigurine version, Cocceius; "frement, sive tumultuabuntur", Calvin; "trepide prorepent", Burkius.
John Wesley
7:17 Lick the dust - In the most submissive, servile manner, testify their subjection. Holes - Their strong holds, and fastnesses. Because of thee - So that the name of Jews, shall be terrible to their enemies.
Robert Jamieson, A. R. Fausset and David Brown
7:17 lick the dust--in abject prostration as suppliants (Ps 72:9; compare Is 49:23; Is 65:25).
move out of their holes--As reptiles from their holes, they shall come forth from their hiding-places, or fortresses (Ps 18:45), to give themselves up to the conquerors. More literally, "they shall tremble from," that is, tremblingly come forth from their coverts.
like worms--reptiles or crawlers (Deut 32:24).
they shall be afraid of the Lord--or, they shall in fear turn with haste to the Lord. Thus the antithesis is brought out. They shall tremble forth from their holes: they shall in trepidation turn to the Lord for salvation (compare Note, see on Hos 3:5, and Jer 33:9).
fear because of thee--shall fear Thee, Jehovah (and so fear Israel as under Thy guardianship). There is a change here from speaking of God to speaking to God [MAURER]. Or rather, "shall fear thee, Israel" [HENDERSON].
7:187:18: Ո՞վ է Աստուած իբրեւ զքեզ որ բառնայ զանօրէնութիւնս, եւ զա՛նց առնէ զանիրաւութեամբք մնացորդաց երկրի ժառանգութեան իւրոյ. եւ ո՛չ ունի ՚ի վկայութիւն զբարկութիւն իւր, զի կամեցօղ ողորմութեան է[10606]։ [10606] Ոմանք. Որ բառնաս զանօրէնութիւնս, եւ զանց առնես... երկրի ՚ի ժառանգութեան իւրոյ, եւ ոչ ունի վկայութիւն։
18 Ո՞վ է Աստուած քեզ նման, որ վերացնում է անօրէնութիւնը, զանց է առնում իր ժառանգութեան երկրի մնացորդների անիրաւութիւնը եւ գործի չի դնում իր բարկութիւնը, քանի որ ողորմութիւն է կամենում:
18 Քեզի պէս Աստուած ո՞վ կայ, Որ անօրէնութեան կը ներէ Ու իր ժառանգութեանը մնացորդին յանցանքը անտես կ’ընէ. Իր բարկութիւնը յաւիտեան չի պահեր, Քանզի ողորմութիւնը կը սիրէ։
Ո՞վ է Աստուած իբրեւ զքեզ որ բառնայ զանօրէնութիւնս, եւ զանց առնէ զանիրաւութեամբք մնացորդաց [86]երկրի ժառանգութեան իւրոյ, [87]եւ ոչ ունի ի վկայութիւն`` զբարկութիւն իւր, զի կամեցող ողորմութեան է:

7:18: Ո՞վ է Աստուած իբրեւ զքեզ որ բառնայ զանօրէնութիւնս, եւ զա՛նց առնէ զանիրաւութեամբք մնացորդաց երկրի ժառանգութեան իւրոյ. եւ ո՛չ ունի ՚ի վկայութիւն զբարկութիւն իւր, զի կամեցօղ ողորմութեան է[10606]։
[10606] Ոմանք. Որ բառնաս զանօրէնութիւնս, եւ զանց առնես... երկրի ՚ի ժառանգութեան իւրոյ, եւ ոչ ունի վկայութիւն։
18 Ո՞վ է Աստուած քեզ նման, որ վերացնում է անօրէնութիւնը, զանց է առնում իր ժառանգութեան երկրի մնացորդների անիրաւութիւնը եւ գործի չի դնում իր բարկութիւնը, քանի որ ողորմութիւն է կամենում:
18 Քեզի պէս Աստուած ո՞վ կայ, Որ անօրէնութեան կը ներէ Ու իր ժառանգութեանը մնացորդին յանցանքը անտես կ’ընէ. Իր բարկութիւնը յաւիտեան չի պահեր, Քանզի ողորմութիւնը կը սիրէ։
zohrab-1805▾ eastern-1994▾ western am▾
7:187:18 Кто Бог, как Ты, прощающий беззаконие и не вменяющий преступления остатку наследия Твоего? не вечно гневается Он, потому что любит миловать.
7:18 τίς τις.1 who?; what? θεὸς θεος God ὥσπερ ωσπερ just as σύ συ you ἐξαίρων εξαιρω lift out / up; remove ἀδικίας αδικια injury; injustice καὶ και and; even ὑπερβαίνων υπερβαινω overstep ἀσεβείας ασεβεια irreverence τοῖς ο the καταλοίποις καταλοιπος left behind τῆς ο the κληρονομίας κληρονομια inheritance αὐτοῦ αυτος he; him καὶ και and; even οὐ ου not συνέσχεν συνεχω block up / in; confine εἰς εις into; for μαρτύριον μαρτυριον evidence; testimony ὀργὴν οργη passion; temperament αὐτοῦ αυτος he; him ὅτι οτι since; that θελητὴς θελητης mercy ἐστίν ειμι be
7:18 מִי־ mî- מִי who אֵ֣ל ʔˈēl אֵל god כָּמֹ֗וךָ kāmˈôḵā כְּמֹו like נֹשֵׂ֤א nōśˈē נשׂא lift עָוֹן֙ ʕāwˌōn עָוֹן sin וְ wᵊ וְ and עֹבֵ֣ר ʕōvˈēr עבר pass עַל־ ʕal- עַל upon פֶּ֔שַׁע pˈešaʕ פֶּשַׁע rebellion לִ li לְ to שְׁאֵרִ֖ית šᵊʔērˌîṯ שְׁאֵרִית rest נַחֲלָתֹ֑ו naḥᵃlāṯˈô נַחֲלָה heritage לֹא־ lō- לֹא not הֶחֱזִ֤יק heḥᵉzˈîq חזק be strong לָ lā לְ to עַד֙ ʕˌaḏ עַד future אַפֹּ֔ו ʔappˈô אַף nose כִּֽי־ kˈî- כִּי that חָפֵ֥ץ ḥāfˌēṣ חפץ desire חֶ֖סֶד ḥˌeseḏ חֶסֶד loyalty הֽוּא׃ hˈû הוּא he
7:18. quis Deus similis tui qui aufers iniquitatem et transis peccatum reliquiarum hereditatis tuae non inmittet ultra furorem suum quoniam volens misericordiam estWho is a God like to thee, who takest away iniquity, and passest by the sin of the remnant of thy inheritance? he will send his fury in no more, because he delighteth in mercy.
18. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy.
7:18. What God is like you, who takes away iniquity and passes over the sin of the remnant of your inheritance? No longer will he send forth his fury, because he is willing to be merciful.
7:18. Who [is] a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth [in] mercy.
Who [is] a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth [in] mercy:

7:18 Кто Бог, как Ты, прощающий беззаконие и не вменяющий преступления остатку наследия Твоего? не вечно гневается Он, потому что любит миловать.
7:18
τίς τις.1 who?; what?
θεὸς θεος God
ὥσπερ ωσπερ just as
σύ συ you
ἐξαίρων εξαιρω lift out / up; remove
ἀδικίας αδικια injury; injustice
καὶ και and; even
ὑπερβαίνων υπερβαινω overstep
ἀσεβείας ασεβεια irreverence
τοῖς ο the
καταλοίποις καταλοιπος left behind
τῆς ο the
κληρονομίας κληρονομια inheritance
αὐτοῦ αυτος he; him
καὶ και and; even
οὐ ου not
συνέσχεν συνεχω block up / in; confine
εἰς εις into; for
μαρτύριον μαρτυριον evidence; testimony
ὀργὴν οργη passion; temperament
αὐτοῦ αυτος he; him
ὅτι οτι since; that
θελητὴς θελητης mercy
ἐστίν ειμι be
7:18
מִי־ mî- מִי who
אֵ֣ל ʔˈēl אֵל god
כָּמֹ֗וךָ kāmˈôḵā כְּמֹו like
נֹשֵׂ֤א nōśˈē נשׂא lift
עָוֹן֙ ʕāwˌōn עָוֹן sin
וְ wᵊ וְ and
עֹבֵ֣ר ʕōvˈēr עבר pass
עַל־ ʕal- עַל upon
פֶּ֔שַׁע pˈešaʕ פֶּשַׁע rebellion
לִ li לְ to
שְׁאֵרִ֖ית šᵊʔērˌîṯ שְׁאֵרִית rest
נַחֲלָתֹ֑ו naḥᵃlāṯˈô נַחֲלָה heritage
לֹא־ lō- לֹא not
הֶחֱזִ֤יק heḥᵉzˈîq חזק be strong
לָ לְ to
עַד֙ ʕˌaḏ עַד future
אַפֹּ֔ו ʔappˈô אַף nose
כִּֽי־ kˈî- כִּי that
חָפֵ֥ץ ḥāfˌēṣ חפץ desire
חֶ֖סֶד ḥˌeseḏ חֶסֶד loyalty
הֽוּא׃ hˈû הוּא he
7:18. quis Deus similis tui qui aufers iniquitatem et transis peccatum reliquiarum hereditatis tuae non inmittet ultra furorem suum quoniam volens misericordiam est
Who is a God like to thee, who takest away iniquity, and passest by the sin of the remnant of thy inheritance? he will send his fury in no more, because he delighteth in mercy.
7:18. What God is like you, who takes away iniquity and passes over the sin of the remnant of your inheritance? No longer will he send forth his fury, because he is willing to be merciful.
7:18. Who [is] a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth [in] mercy.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ 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
18-20. Хвалебная песнь Господу, представляющая обоснование надежды пророка, выраженной в его молитве, а также заключение ко всей книге. Общая мысль ст. 18-20: та, что по бесконечной своей благости Господь умилосердится над народом и изгладит его беззакония. В ст. 18-м вместо чтения русск. т. не вечно (laad) гневается Он в слав. "не удержа гнева своего во свидение" (eiV marturion, во свидетельство): LXX читали не bad (во веки), a leed ("во свидетеля"); мысль переданная ими такова: Господь не хранит в себе гнева, чтобы он (гнев) был как бы свидетелем против народа, удерживал от проявления милосердия к последнему.

Профессор Киевской Духовной академии, магистр богословия, В. П. Рыбинский
Adam Clarke: Commentary on the Bible - 1831
7:18: Who is a God like unto thee, etc - Here is a challenge to all idol worshippers, and to all those who take false views of the true God, to show his like. See his characters; they are immediately subjoined.
1. He pardoneth iniquity. This is the prerogative of God alone; of that Being who alone has power to save or to destroy.
2. He passeth by transgression. He can heal backsliding, and restore them that are fallen.
3. He retaineth not his anger forever. Though, justly displeased because of sin, he pours out his judgments upon the wicked; yet when they return to him, he shows "that he retaineth not his anger forever," but is indescribably ready to save them.
4. He delighteth in mercy. Judgment is his strange work: he is ever more ready to save than to destroy. Nothing can please him better than having the opportunity, from the return and repentance of the sinner, to show him that mercy without which he must perish everlastingly.
5. Because he is such a God -
1. "He will turn again." His face has been long turned from us, because of our sins.
2. "He will have compassion upon us" pity our state, and feel for our sorrows.
3. "He will subdue our iniquities." Though they have been mighty, he will bring them down, and bruise them under our feet.
4. "He will cast all their sins into the depths of the sea." Will fully pardon them, and never more remember them against us. Instead of חטאתם chattotham, Their sins, five MSS. of Kennicott's and De Rossi's, with the Septuagint, Syriac, Vulgate, and Arabic read חטאתינו chattotheynu, Our sins. He will plunge them into eternal oblivion, never more to come into sight or remembrance; like a stone dropped into the "depths of the sea."
Albert Barnes: Notes on the Bible - 1834
7:18: Who is a God - (and, as the word means, A Mighty God,) like unto Thee? He saith not, "Who hast made heaven and earth, the sea and all that therein is" Exo 20:11; nor, "Who telleth the number of the stars; and calleth them all by their names" Psa 147:4; nor, "Who by His strength setteth fast the mountains and is girded about with power" Psa 65:6; but who forgivest! For greater is the work of Redemption than the work of Creation. "That pardoneth", and beareth and taketh away also, "and passeth by the transgression of the remnant of His heritage", that is, His heritage, which is a remnant still when "the rest are blinded" Rom 11:7; and this, not of its merits but of His mercy; since it is not His nature to "retain His anger foRev_er"; not for anything in them, but "because He delighteth in mercy", as He saith, "I am merciful, saith the Lord, and I will not keep anger foRev_er" Jer 3:12. "I am He that blotteth out thy transgressions for Mine oum sake, and will not remember thy sins" Isa 43:25. : "For although God for a time is angry with His elect, chastening them mercifully in this life, yet in the end He hath compassion on them, giving them everlasting consolations."
Moses, after the completion of his people's deliverance at the Red Sea, used the like appeal to God, in unmingled joy. Then the thanksgiving ran, "glorious in holiness, awful in praises, doing wonders" Exo 15:11. Now, it ran in a more subdued, yet even deeper, tone, taken from God's Rev_elation of Himself after that great transgression on Mount Sinai "forgiving iniquity and trasgression and sin". With this, Micah identified his own name . This was the one message which he loved above all to proclaim; of this, his own name was the herald to his people in his day. who is like the Lord, the Pardoner of sin, the Redeemer from its guilt, the Subduer of its power? For no false god was ever such a claim made. The pagan gods were symbols of God's workings in nature; they were, at best, representatives of His government and of His displeasure at sin. But, being the creatures of man's mind, they could hot freely pardon, for man dared not ascribe to them the attribute of a freely-pardoning mercy, for which be dared not hope. Who is a God like to Thee, mighty, not only to destroy but to pardon? is the wondering thanksgiving of time, the yet greater amazement of eternity, as eternity shall unveil the deep blackness of sin over-against the light of God, and we, seeing God, as He Is, shall see what that Holiness is, against Which we sinners sinned, The soul, which is truly penitent, never wearies of the wondering love, who is a God like unto Thee?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:18: a God: Exo 15:11; Deu 33:26; Kg1 8:23; Psa 35:10, Psa 71:19, Psa 89:6, Psa 89:8, Psa 113:5, Psa 113:6; Isa 40:18, Isa 40:25, Isa 46:8, Isa 46:9
that: Exo 33:18, Exo 33:19, Exo 34:6, Exo 34:7; Num 14:18, Num 14:19; Neh 9:17; Psa 65:3, Psa 86:5, Psa 86:15; Psa 103:2, Psa 103:3, Psa 130:4, Psa 130:7, Psa 130:8; Isa 1:18, Isa 43:25, Isa 44:22, Isa 55:7; Jer 31:34, Jer 38:8, Jer 50:20; Dan 9:9; Jon 4:2; Luk 24:47; Act 13:38, Act 13:39
passeth: Num 23:21; Amo 7:8, Amo 8:2
the remnant: Mic 7:14, Mic 2:12, Mic 4:7, Mic 5:3, Mic 5:7, Mic 5:8; Joe 2:32; Rom 11:4; Heb 8:9-12
he retaineth: Psa 77:6-10, Psa 85:4, Psa 85:5, Psa 103:9; Isa 57:10, Isa 57:16; Jer 3:5, Jer 3:12; Lam 3:31, Lam 3:32
he delighteth: Isa 62:5, Isa 65:19; Jer 32:41; Eze 33:11; Zep 3:17; Luk 15:5-7, Luk 15:9, Luk 15:10, Luk 15:23, Luk 15:24, Luk 15:32; Eph 2:4, Eph 2:5; Jam 2:13
Carl Friedrich Keil and Franz Delitzsch
7:18
"Who is a God like Thee? removing guilt and passing over iniquity to the remnant of His inheritance. He retaineth not His anger for ever, for He delighteth in mercy. Mic 7:19. He will have compassion upon us again, tread down our transgressions; and Thou wilt cast all their sins into the depths of the sea. Mic 7:20. Mayest Thou show truth to Jacob, mercy to Abraham, which Thou hast sworn to our fathers from the days of old." מי אל כּמוך looks back to Ex 15:11; but whether Micah also plays upon his own name is doubtful. Like the first redemption of Israel out of Egypt, the second or still more glorious redemption of the people of God furnishes an occasion for praising the incomparable nature of the Lord. But whereas in the former Jehovah merely revealed Himself in His incomparable exaltation above all gods, in the restoration of the nation which had been cast out among the heathen because of its sins, and its exaltation among the nations, He now reveals His incomparable nature in grace and compassion. The words נשׂא עון וגו are formed after Ex 34:6-7, where the Lord, after the falling away of Israel from Him by the worship of the golden calf, reveals Himself to Moses as a gracious and merciful God, who forgives guilt and sin. But this grace and compassion are only fully revealed in the restoration and blessing of the remnant of His nation by Jesus Christ. (For Mic 7:18, see Ps 103:9.) As One who delighteth in mercy, He will have compassion upon Israel again (yâshūbh used adverbially, as in Hos 14:8, etc.), will tread down its sins, i.e., conquer their power and tyranny by His compassion, and cast them into the depths of the sea, as He once conquered the tyrant Pharaoh and drowned him in the depths of the sea (Ex 15:5, Ex 15:10). This believing assurance then closes with the prayer (tittēn is optative) that the Lord will give His rescued nation truth and mercy ('ĕmeth and chesed, after Ezek 34:6), i.e., give them to enjoy, or bestow upon them, what He had sworn to the patriarchs (Gen 22:16). Abraham and Jacob are mentioned instead of their family (cf. Is 41:8).
With this lofty praise of the Lord, Micah closes not only the last words, but his whole book. The New Testament parallel, as Hengstenberg has correctly observed, is Rom 11:33-36; and the μυστήριον made known by the apostle in Rom 11:25. gives us a view of the object and end of the ways of the Lord with His people.
Geneva 1599
7:18 Who [is] a God like unto thee, that pardoneth iniquity, and (s) passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth [in] mercy.
(s) As though he did not see it, ignoring it.
John Gill
7:18 Who is a God like unto thee,.... There is no God besides him, none so great, so mighty, as he; none like him for the perfections of his nature; for the works of his hands; for the blessings of his goodness, both of providence and grace; and particularly for his pardoning grace and mercy, as follows:
that pardoneth iniquity: that "lifts" it up, and "takes" it away, as the word (t) signifies; thus the Lord has taken the sins of his people off of them, and laid them on Christ, and he has bore them, and carried them away, as the antitype of the scapegoat, never to be seen and remembered any more; and whereas the guilt of sin lies sometimes as a heavy burden upon their consciences, he lifts it up, and takes it away, by sprinkling the blood of Christ upon them, and by applying his pardoning grace and mercy to them: pardon of sin is peculiar to God; none can forgive it but he against whom it is committed; forgiveness of sin is with him, promised by him in covenant, proclaimed in Christ, by him obtained and published in the Gospel:
and passeth by the transgression of the remnant of his heritage? the people of God are his portion, his lot, and his inheritance; they are a remnant according to the election of grace, chosen of God, taken into his covenant, redeemed by Christ, and called by grace, and brought to repent and believe; these God forgives, even all their transgressions, sins, and iniquities of every kind; which is here expressed by another word, "passing them by", or "passing over them": sin is a transgression or passing over the law, and pardon is a passing over sin; God taking no notice of it, as if he saw it not; not imputing it to his people, or calling them to an account for it; or condemning and punishing them according to the desert of it; but hiding his face from it, and covering it:
he retaineth not his anger for ever; that which he seemed to have against his people, and appeared in some of the dispensations of his providence, is not continued and lengthened out, and especially for ever, but it disappears; he changes the course of his providence, and his conduct and behaviour to his people, and, hews them his face and favour, and manifests his forgiving love; which is a turning himself from his anger; see Ps 85:2;
because he delighteth in mercy; which is natural to him, abundant with him, and exercised according to his sovereign will and pleasure, very delightful to him; he takes pleasure in showing mercy to miserable creatures, and in those that hope in it, Ps 147:11; this is the spring of pardon, which streams through the blood of Christ.
(t) "tollens", Montanus, Tigurine version, Calvin; "aufercus", Drusius; "qui aufers", Grotius.
Robert Jamieson, A. R. Fausset and David Brown
7:18 Grateful at such unlooked-for grace being promised to Israel, Micah breaks forth into praises of Jehovah.
passeth by the transgression--not conniving at it, but forgiving it; leaving it unpunished, as a traveller passes by what he chooses not to look into (Prov 19:11). Contrast Amos 7:8, and "mark iniquities," Ps 130:3.
the remnant--who shall be permitted to survive the previous judgment: the elect remnant of grace (Mic 4:7; Mic 5:3, Mic 5:7-8).
retaineth not . . . anger-- (Ps 103:9).
delighteth in mercy--God's forgiving is founded on His nature, which delights in loving-kindness, and is averse from wrath.
7:197:19: Դարձցի եւ գթասցի ՚ի մեզ. եւ ընկղմեսցէ՛ զմեղս մեր, եւ ընկեսցէ ՚ի խորս ծովու զամենայն զանօրէնութիւնս մեր։
19 Նա պիտի դառնայ ու գթայ մեզ, պիտի թաղի մեր մեղքերը եւ ծովի խորքը պիտի նետի մեր բոլոր անօրէնութիւնները:
19 Անիկա պիտի դառնայ, մեզի ողորմութիւն պիտի ընէ, Մեր անօրէնութիւնները ոտքին տակ պիտի առնէ։Այո՛, անոնց բոլոր մեղքերը Ծովուն խորութեանը մէջ պիտի նետես։
Դարձցի եւ գթասցի ի մեզ, [88]եւ ընկղմեսցէ զմեղս մեր. եւ ընկեսցէ`` ի խորս ծովու զամենայն զանօրէնութիւնս [89]մեր:

7:19: Դարձցի եւ գթասցի ՚ի մեզ. եւ ընկղմեսցէ՛ զմեղս մեր, եւ ընկեսցէ ՚ի խորս ծովու զամենայն զանօրէնութիւնս մեր։
19 Նա պիտի դառնայ ու գթայ մեզ, պիտի թաղի մեր մեղքերը եւ ծովի խորքը պիտի նետի մեր բոլոր անօրէնութիւնները:
19 Անիկա պիտի դառնայ, մեզի ողորմութիւն պիտի ընէ, Մեր անօրէնութիւնները ոտքին տակ պիտի առնէ։Այո՛, անոնց բոլոր մեղքերը Ծովուն խորութեանը մէջ պիտի նետես։
zohrab-1805▾ eastern-1994▾ western am▾
7:197:19 Он опять умилосердится над нами, изгладит беззакония наши. Ты ввергнешь в пучину морскую все грехи наши.
7:19 αὐτὸς αυτος he; him ἐπιστρέψει επιστρεφω turn around; return καὶ και and; even οἰκτιρήσει οικτειρω have compassion ἡμᾶς ημας us καταδύσει καταδυω the ἀδικίας αδικια injury; injustice ἡμῶν ημων our καὶ και and; even ἀπορριφήσονται απορριπτω toss away εἰς εις into; for τὰ ο the βάθη βαθος depth τῆς ο the θαλάσσης θαλασσα sea πάσας πας all; every τὰς ο the ἁμαρτίας αμαρτια sin; fault ἡμῶν ημων our
7:19 יָשׁ֣וּב yāšˈûv שׁוב return יְרַֽחֲמֵ֔נוּ yᵊrˈaḥᵃmˈēnû רחם have compassion יִכְבֹּ֖שׁ yiḵbˌōš כבשׁ subdue עֲוֹֽנֹתֵ֑ינוּ ʕᵃwˈōnōṯˈênû עָוֹן sin וְ wᵊ וְ and תַשְׁלִ֛יךְ ṯašlˈîḵ שׁלך throw בִּ bi בְּ in מְצֻלֹ֥ות mᵊṣulˌôṯ מְצֹולָה depth יָ֖ם yˌom יָם sea כָּל־ kol- כֹּל whole חַטֹּאותָֽם׃ ḥaṭṭôṯˈām חַטָּאת sin
7:19. revertetur et miserebitur nostri deponet iniquitates nostras et proiciet in profundum maris omnia peccata nostraHe will turn again, and have mercy on us: he will put away our iniquities: and he will cast all our sins into the bottom of the sea.
19. He will turn again and have compassion upon us; he will tread our iniquities under foot: and thou wilt cast all their sins into the depths of the sea.
7:19. He will turn back and have mercy on us. He will put away our iniquities, and he will cast all our sins into the depths of the sea.
7:19. He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea.
He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea:

7:19 Он опять умилосердится над нами, изгладит беззакония наши. Ты ввергнешь в пучину морскую все грехи наши.
7:19
αὐτὸς αυτος he; him
ἐπιστρέψει επιστρεφω turn around; return
καὶ και and; even
οἰκτιρήσει οικτειρω have compassion
ἡμᾶς ημας us
καταδύσει καταδυω the
ἀδικίας αδικια injury; injustice
ἡμῶν ημων our
καὶ και and; even
ἀπορριφήσονται απορριπτω toss away
εἰς εις into; for
τὰ ο the
βάθη βαθος depth
τῆς ο the
θαλάσσης θαλασσα sea
πάσας πας all; every
τὰς ο the
ἁμαρτίας αμαρτια sin; fault
ἡμῶν ημων our
7:19
יָשׁ֣וּב yāšˈûv שׁוב return
יְרַֽחֲמֵ֔נוּ yᵊrˈaḥᵃmˈēnû רחם have compassion
יִכְבֹּ֖שׁ yiḵbˌōš כבשׁ subdue
עֲוֹֽנֹתֵ֑ינוּ ʕᵃwˈōnōṯˈênû עָוֹן sin
וְ wᵊ וְ and
תַשְׁלִ֛יךְ ṯašlˈîḵ שׁלך throw
בִּ bi בְּ in
מְצֻלֹ֥ות mᵊṣulˌôṯ מְצֹולָה depth
יָ֖ם yˌom יָם sea
כָּל־ kol- כֹּל whole
חַטֹּאותָֽם׃ ḥaṭṭôṯˈām חַטָּאת sin
7:19. revertetur et miserebitur nostri deponet iniquitates nostras et proiciet in profundum maris omnia peccata nostra
He will turn again, and have mercy on us: he will put away our iniquities: and he will cast all our sins into the bottom of the sea.
7:19. He will turn back and have mercy on us. He will put away our iniquities, and he will cast all our sins into the depths of the sea.
7:19. He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea.
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Albert Barnes: Notes on the Bible - 1834
7:19: He will turn again - who seemed to be turned away from us when we were turned away from Him. "He will subdue, or trample under foot" Joe 2:14, our worst enemy, "our iniquities", as He saith, "He shall bruise Satan under your feet shortly" Rom 16:20. Hitherto, sinful passions had not rebelled only, but had had the mastery over us. Sin subdued man; it was his lord, a fierce tyrant over him; he could not subdue it. Holy Scripture says emphatically of man under the law, that he was sold under sin Rom 7:14, a slave under a hard master, oppressed, weighed down, and unable to throw off the bondage. "We have before proved both Jews and Gentiles, that they are all under sin" Rom 3:9; "the Scripture hath concluded all under sin" Gal 3:22. Under the Gospel, God, he says, would subdue sin "under us," and make it, as it were, our "footstool ." It is a Gospel before the Gospel. God would pardon; and He, not we, would subdue sin to us. He would bestow, "of sin the double cure, Save us from its guilt and power" . "Not I, but the grace of God, which was with me" Co1 15:10.
And Thou wilt cast - - Not, some ( "for it is impious to look for a half-pardon from God") but - "all their sins into the depths of the sea", so that as in the passage of the Red Sea there was not one Egyptian left of those who pursued His people, so neither shall there be one sin, which, through Baptism and on Repentance, shall not through His free mercy be pardoned. As they, which "sank as lead in the mighty waters" Exo 15:10, never again rose, so shall the sins, unless Rev_ived by us, not rise against us to condemnation, but shall in the Day of Judgment be sunk in the abyss of hell, as if they had never been.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:19: turn: Deu 30:3, Deu 32:36; Ezr 9:8, Ezr 9:9; Psa 90:13, Psa 90:14; Isa 63:15-17; Jer 31:20; Lam 3:32; Hos 14:4
subdue: Deu 30:6; Psa 130:8; Eze 11:19, Eze 11:20, Eze 36:25-27; Rom 6:14, Rom 6:17-22, Rom 7:23-25; Rom 8:2, Rom 8:3, Rom 8:13; Tit 2:14; Jam 4:5, Jam 4:6; Jo1 3:8
cast: Psa 103:12; Isa 38:17; Jer 50:20; Dan 9:24
Geneva 1599
7:19 He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all (t) their sins into the depths of the sea.
(t) Meaning his elect.
John Gill
7:19 He will turn again,.... From his anger, and show his face and favour; which is not inconsistent with his everlasting and unchangeable love; for anger is not opposite to love, and is only a displicency at sin, and not at the persons of his people; and, properly speaking, is not in God; is rather in appearance than in reality; when his people sin against him, he shows himself as if he was angry; he turns away from them, and withdraws his gracious presence and sensible communion from them; but when they are brought to a sense of sin, and acknowledgment of it, he returns to them, manifests his love to them again, and applies his pardoning grace, which is the thing believed would be done; it is only another expression of that, as all the rest that follow are: the prophet, or the church, dwells on this article of grace, and heaps up words to express it by, as if they could never say too much or it, or sufficiently explain it. The Targum is,
"his word shall return;''
he will have compassion upon us; the Lord is naturally compassionate; he is full of compassion, he has a heart of compassion; these are tender mercies, and never fail, and which are exercised in a sovereign way; pardon of sin flows from hence; every manifestation or it is a display thereof: sin brings afflictions on the saints, and then the Lord pities them, and is afflicted with them; sin grieves them, and he is as it were grieved for them; it wounds them, and then, as the good and compassionate Samaritan, he pours in the oil and wine of pardoning grace, and heals them; they are, while in this state, in such circumstances often as need his compassion, and they may be assured of it, Ps 78:38;
he will subdue our iniquities; which maybe understood also as a further explanation of the grace of pardon: sin is an enemy to God and his people; it is too strong and mighty for them; it reigns over them in a state of nature; they are under the power of it, and cannot get rid of it, its influence, guilt, and punishment; Christ has conquered it, made an end of it, and took it away; God tramples upon it, as a conqueror does upon the necks of his enemies; it ii subdued by him, and is under his feet; which he treats with contempt, disdains to look upon, keeps it under, so that it shall never rise again to the condemnation of his people; he overcomes the provocation of it, removes the guilt by pardon, and secures from the punishment of it: or this may be considered as the effect of pardon; as what is done in consequence of it, by the Spirit and grace of God in sanctification; when not only the deeds of the body are mortified through the Spirit, or the outward conversation reformed, but the inward power of sin is weakened; it is laid under the restraints of efficacious grace, and is kept under by it; so that it shall not and cannot have the dominion over the saints again, of which they may be confident, Rom 6:14;
and thou wilt cast all their sins into the depths of the sea; never to be seen any more; though they are seen with the eye of omniscience, and taken notice of by the eye of providence, yet not beheld with the eye of avenging justice, that being satisfied by Christ; besides, all the sins of God's people have been removed from them to Christ, and by him carried away into the land of oblivion; so that they are no more to be seen on them, who are through his blood and righteousness without fault, spot, or wrinkle, or any such thing; and, being out of sight, they are out of mind, never remembered any more, and like things cast into the sea, destroyed and lost: perhaps there may be some allusion to the Egyptians drowned in the Red sea; and what is cast into the sea, especially into the depths of it, is irrecoverable, not to be fetched up again, nor does it rise more; and so it is with the sins of God's people, forgiven for Christ's sake, even "all" of them; for they have all been bore by Christ, and are covered, blotted out, and pardoned, not one remains unforgiven; see Is 38:17. This is an apostrophe of the prophet unto God. The Targum is,
"and he will cast into the depths of the sea all the sins of Israel;''
and it may denote their being loathsome and abominable to him, and therefore here cast by him. It is very common in Jewish writings to say of anything that is useless, abominable, accursed, and utterly rejected, that it is to be east into the salt sea. For instance
"Aquila the proselyte divided an inheritance with his brother (a Gentile), and he cast the profit of it into the salt sea: three doctors there were; one said, the price of the idol he cast into the salt sea; another said, he cast the price of his part of the idol into the salt sea; and the other said, he cast the idol itself into the salt sea (u).''
Again it is said (w),
"a sin offering, whose owner is dead, goes into the salt sea.''
The Heathens used sea water for the purgation and expiation of sin; hence the poet (x), to aggravate the wickedness of a very wicked man, observes, that the ocean itself could not wash away his sins. And Cicero (y), speaking of the law of the Romans for the punishment of parricides, which ordered that they should be sewed up alive in sacks, and cast into the river, observes the wisdom and propriety of it; they would not, says he, have them cast naked into the river, lest, when they should be carried into the sea, they should pollute that by which other things that are defiled are thought to be expiated. So Iphigenia is made to say (z) that the sea washes away all the sins of men. These are the Jewish and Heathenish notions; whether there is any allusion to them may be considered; however, certain it is, that nothing short of the fountain opened for sin and uncleanness, or the sea of Christ's blood, can wash away sin; that cleanses from all sin; and happy are they whose sins are cast in thither, or are expiated and purged away thereby!
(u) T. Hieros. Demai, fol. 25. 4. (w) Ibid. Sotah, fol. 19. 1. Vid. ibid. Avoda Zara, fol. 39. 2. & Nazir, fol. 53. 1. (x) "Suscipit, O Gelli, quantum non ultima Thetis, Nec genitor lympharum abluit Oceanus". Catullus. (y) Oratio 2. pro Sexto Roscio. (z) Euripides in Tauro.
Robert Jamieson, A. R. Fausset and David Brown
7:19 turn again--to us, from having been turned away from us.
subdue our iniquities--literally, "tread under foot," as being hostile and deadly to us. Without subjugation of our bad propensities, even pardon could not give us peace. When God takes away the guilt of sin that it may not condemn us, He takes away also the power of sin that it may not rule us.
cast . . . into . . . depths of the sea--never to rise again to view, buried out of sight in eternal oblivion: not merely at the shore side, where they may rise again.
our . . . their--change of person. Micah in the first case identifying himself and his sins with his people and their sins; in the second, speaking of them and their sins.
7:207:20: Տացէ ճշմարտութիւն Յակովբայ, ողորմութիւն Աբրահամու. որպէս երդուաւ հարցն մերոց՝ ըստ աւուրցն առաջնոց։
20 Ճշմարտութիւն պիտի տայ Յակոբին, ողորմածութիւն՝ Աբրահամին, ինչպէս որ երդումով խոստացել էր մեր հայրերին սկզբից ի վեր:
20 Յակոբին ճշմարտութիւն պիտի ընես Եւ Աբրահամին՝ ողորմութիւն, Ինչպէս հին օրերէն ի վեր Մեր հայրերուն երդումով խոստացեր ես։
Տացէ`` ճշմարտութիւն Յակոբայ, ողորմութիւն` Աբրահամու, [90]որպէս երդուաւ`` հարցն մերոց ըստ աւուրցն առաջնոց:

7:20: Տացէ ճշմարտութիւն Յակովբայ, ողորմութիւն Աբրահամու. որպէս երդուաւ հարցն մերոց՝ ըստ աւուրցն առաջնոց։
20 Ճշմարտութիւն պիտի տայ Յակոբին, ողորմածութիւն՝ Աբրահամին, ինչպէս որ երդումով խոստացել էր մեր հայրերին սկզբից ի վեր:
20 Յակոբին ճշմարտութիւն պիտի ընես Եւ Աբրահամին՝ ողորմութիւն, Ինչպէս հին օրերէն ի վեր Մեր հայրերուն երդումով խոստացեր ես։
zohrab-1805▾ eastern-1994▾ western am▾
7:207:20 Ты явишь верность Иакову, милость Аврааму, которую с клятвою обещал отцам нашим от дней первых.
7:20 δώσεις διδωμι give; deposit ἀλήθειαν αληθεια truth τῷ ο the Ιακωβ ιακωβ Iakōb; Iakov ἔλεον ελεος mercy τῷ ο the Αβρααμ αβρααμ Abraam; Avraam καθότι καθοτι in that ὤμοσας ομνυω swear τοῖς ο the πατράσιν πατηρ father ἡμῶν ημων our κατὰ κατα down; by τὰς ο the ἡμέρας ημερα day τὰς ο the ἔμπροσθεν εμπροσθεν in front; before
7:20 תִּתֵּ֤ן tittˈēn נתן give אֱמֶת֙ ʔᵉmˌeṯ אֶמֶת trustworthiness לְ lᵊ לְ to יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob חֶ֖סֶד ḥˌeseḏ חֶסֶד loyalty לְ lᵊ לְ to אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] נִשְׁבַּ֥עְתָּ nišbˌaʕtā שׁבע swear לַ la לְ to אֲבֹתֵ֖ינוּ ʔᵃvōṯˌênû אָב father מִ֥ mˌi מִן from ימֵי ymˌê יֹום day קֶֽדֶם׃ qˈeḏem קֶדֶם front
7:20. dabis veritatem Iacob misericordiam Abraham quae iurasti patribus nostris a diebus antiquisThou wilt perform the truth to Jacob, the mercy to Abraham: which thou hast sworn to our fathers from the days of old.
20. Thou wilt perform the truth to Jacob, the mercy to Abraham, which thou hast sworn unto our fathers from the days of old.
7:20. You will give the truth to Jacob, mercy to Abraham, which you swore to our fathers from the ancient days.
7:20. Thou wilt perform the truth to Jacob, [and] the mercy to Abraham, which thou hast sworn unto our fathers from the days of old.
Thou wilt perform the truth to Jacob, [and] the mercy to Abraham, which thou hast sworn unto our fathers from the days of old:

7:20 Ты явишь верность Иакову, милость Аврааму, которую с клятвою обещал отцам нашим от дней первых.
7:20
δώσεις διδωμι give; deposit
ἀλήθειαν αληθεια truth
τῷ ο the
Ιακωβ ιακωβ Iakōb; Iakov
ἔλεον ελεος mercy
τῷ ο the
Αβρααμ αβρααμ Abraam; Avraam
καθότι καθοτι in that
ὤμοσας ομνυω swear
τοῖς ο the
πατράσιν πατηρ father
ἡμῶν ημων our
κατὰ κατα down; by
τὰς ο the
ἡμέρας ημερα day
τὰς ο the
ἔμπροσθεν εμπροσθεν in front; before
7:20
תִּתֵּ֤ן tittˈēn נתן give
אֱמֶת֙ ʔᵉmˌeṯ אֶמֶת trustworthiness
לְ lᵊ לְ to
יַֽעֲקֹ֔ב yˈaʕᵃqˈōv יַעֲקֹב Jacob
חֶ֖סֶד ḥˌeseḏ חֶסֶד loyalty
לְ lᵊ לְ to
אַבְרָהָ֑ם ʔavrāhˈām אַבְרָהָם Abraham
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
נִשְׁבַּ֥עְתָּ nišbˌaʕtā שׁבע swear
לַ la לְ to
אֲבֹתֵ֖ינוּ ʔᵃvōṯˌênû אָב father
מִ֥ mˌi מִן from
ימֵי ymˌê יֹום day
קֶֽדֶם׃ qˈeḏem קֶדֶם front
7:20. dabis veritatem Iacob misericordiam Abraham quae iurasti patribus nostris a diebus antiquis
Thou wilt perform the truth to Jacob, the mercy to Abraham: which thou hast sworn to our fathers from the days of old.
7:20. You will give the truth to Jacob, mercy to Abraham, which you swore to our fathers from the ancient days.
7:20. Thou wilt perform the truth to Jacob, [and] the mercy to Abraham, which thou hast sworn unto our fathers from the days of old.
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Adam Clarke: Commentary on the Bible - 1831
7:20: Thou wilt perform the truth to Jacob - The promises which he has made to Jacob and his posterity. Not one of them can ever fall to the ground. "And the mercy to Abraham, which thou hast sworn;" viz., that "in his Seed all the families of the earth should be blessed;" that the Messiah should come from Abraham, through his son Isaac, by Jacob and David; be a light to lighten the Gentiles, and the glory of his people Israel. And this promise, and this oath, God has most signally fulfilled by the incarnation of Christ, who was sent to bless us by turning away every one of us from his iniquities; and for this purpose he was delivered for our offenses, and rose again for our justification; and repentance and remission of sins are preached in his name to all nations. The proclamation was first made at Jerusalem; and that the prophet refers to this, is evident from the use made of these words by Zacharias, the father of John the Baptist, when, under the full afflatus of the Spirit of God, he quoted this prophecy of Micah, as fulfilled in the incarnation of Christ, Luk 1:72, Luk 1:73. The Chaldee paraphrases this last verse with spirit and propriety: "Thou wilt give the truth to Jacob his son, as thou hast promised by oath to him in Beth-el. And the mercy to Abraham and to his seed after him, as thou didst swear to him amidst the divisions. Thou wilt be mindful of us on account of the binding of Isaac, who was bound upon the altar before thee.
And thou wilt do us that good, which, from the most ancient days, thou hast promised to our fathers by an oath." Between the divisions, refers to the covenant made between God and Abraham, Gen 15:9-11, Gen 15:17, Gen 15:18. Well might the prophet exult in his challenge to earth and hell. Who Is a God Like unto Thee! Hell is speechless, earth is dumb. Infidels dare not open their mouths!!! Hallelujah! מי אל כמוך mi El camocha! Jesus is the mighty God and Savior, pardoning iniquity, transgression, and sin, and saving to the uttermost all that come unto God through him. Blessed be God! Reader, lay this to heart.
Albert Barnes: Notes on the Bible - 1834
7:20: Thou wilt perform the truth to Jacob and the mercy to Abraham - What was free mercy to Abraham, became, when God had once promised it, His truth. Abraham also stands for all those, who in him and his Seed should be blessed, those who were "aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world" Eph 2:12, in no covenant or relation with God, as well as those who were the children of the faith; pagan, as well as Jews. Jacob represents these who were immediately his children, such of the children of Israel, as were also the true Israel and children of faithful Abraham. In both ways the gift to Abraham was mercy, to Jacob, truth. So also Paul saith, "Jesus Christ was a Minister of the circumcision for the truth of God, to confirm the promises made to the fathers, and that the Gentiles might glorify God for His mercy." Rom 15:8-9 yet mercy and truth Psa 25:10, together, are all the paths of the Lord; they "met together" Psa 85:10 in Christ; yea Christ Himself is full of Mercy as well as "Truth" Joh 1:14 : and woe were it to that soul to whom He were Truth without mercy. Rup.: "For to be saved, we look not so much to the truth of the Judge as to the mercy of the Redeemer." And mercy, in the counsel of God, reacheth wider than truth; for truth is given to Jacob, the father of one nation, Israel; but mercy to Abraham, "the father of many nations" Gen 17:5; Rom 4:17. Isaac, it may be, is not here mentioned, because all to whom the blessing should come are already spoken of in Jacob and Abraham; in Jacob, all to whom the promise was first made; in Abraham, all nations of the world who should be blessed in his Seed, through the mercy of God overflowing the bounds of that covenant. Isaac is, in his sacrifice, chiefly a type of our Lord Himself.
Which Thou hast sworn unto our fathers - "That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation" Heb 6:18.
From the days of old - Alb.: From eternity, in the counsel of God; in promise, from the foundation of the world, as is said in the hymn of Zacharias, "As He spake by the mouth of His holy prophets, which have been since the world began" Luk 1:70. Pococke: The inspired hymns of the Blessed Virgin Mary and of Zachariah take up the words of the prophet, and shew that they are already fulfilled in Christ, although they shall be more and more fulfilled unto the world's end, as Jew and Gentile are brought into His fold; "He remembering His mercy, as He spake to our fathers, to Abraham and to his seed foRev_er" Luk 1:54-55. "To perform the mercy promised to our fathers, and to remnember His holy covenant, the oath which He sware to our father Abraham that He would grant unto us" Luk 1:72-74.
"I too," Jerome subjoins, "sealing the labor of my little work by calling upon the Lord, will say at the close of this tract, O God, who is like unto Thee? Take away the iniquity of Thy servant, pass by the sin of my decayed soul, and send not Thine anger upon me, nor rebuke me in Thy indignation; for Thou art full of pity and great are Thy mercies. Rcturn and have mercy upon me; drown mine iniquities, and cast them into the depth of the sea, that the bitterness of sin may perish in the bitter waters. Grant the truth which Thou didst promise to Thy servant Jacob, and the mercy which Thou didst pledge to Abraham Thy friend, and free my soul, as Thou didst sware to my fathers in the days of old; "As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. Then shall mine enemy see and be crowned with confusion, who now saith unto me, where is now thy God?" Eze 33:11. Amen, Amen, O Good Lord Jesus.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:20: Gen 12:2, Gen 12:3, Gen 17:7, Gen 17:8, Gen 22:16-18, Gen 26:3, Gen 26:4, Gen 28:13, Gen 28:14; Psa 105:8-10; Jer 33:25, Jer 33:26; Luk 1:54, Luk 1:55, Luk 1:72-74; Act 3:25, Act 3:26; Rom 11:26-31; Heb 6:13-18
Next: Nahum Chapter 1
Geneva 1599
7:20 Thou wilt perform the (u) truth to Jacob, [and] the mercy to Abraham, which thou hast sworn unto our fathers from the days of old.
(u) The Church is assured that God will perform the truth of his merciful promise, which he had made long ago to Abraham, and to all that would apprehend the promise by faith.
John Gill
7:20 Thou wilt perform the truth to Jacob,.... That is, the promise made to Jacob, the Lord would faithfully perform and make good to his posterity, natural and spiritual, especially to those who are Israelites indeed;
and the mercy to Abraham; the gracious promises made to him, which sprung from mere grace and mercy; all respecting his natural and spiritual seed; and especially the promise of the coming of the Messiah, that seed of his in which all nations of the earth were to be blessed; and which is the eminent instance of the mercy and grace of God to Jews and Gentiles, that walk in the steps of Abraham; see Lk 1:68;
which thou hast sworn unto our fathers from the days of old; or the promises both of multiplying the seed of Abraham, and of giving them the land of Canaan, and of the Messiah springing from them, were confirmed by an oath, Gen 22:16. The Targum is,
"thou wilt give the truth of Jacob to his sons, as thou hast sworn to him in Bethel; the goodness of Abraham to his seed after him, as thou hast sworn to him between the pieces; thou wilt remember to us the binding of Isaac, who was bound upon the altar before thee; thou wilt do with us the good things which thou hast sworn to our fathers, from the days of old;''
which Kimchi interprets of the three fathers, Abraham, Isaac, and Jacob.
Robert Jamieson, A. R. Fausset and David Brown
7:20 perform the truth--the faithful promise.
to Jacob . . . Abraham--Thou shalt make good to their posterity the promise made to the patriarchs. God's promises are called "mercy," because they flow slowly from grace; "truth," because they will be surely performed (Lk 1:72-73; Th1 5:24).
sworn unto our fathers-- (Ps 105:9-10). The promise to Abraham is in Gen 12:2; to Isaac, in Gen 26:24; to Jacob, in Gen 28:13. This unchangeable promise implied an engagement that the seed of the patriarchs should never perish, and should be restored to their inheritance as often as they turned wholly to God (Deut 30:1-2).