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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. Обличение правителей иудейских. 3-5. Возвещение наказания. 6-7. Обращение к ложным пророкам. 8-11. Преступления сильных и легкомыслие народа 12-13. Обетование об избавлении из плена.

В гл. II-й пророк выясняет причины суда, возвещенного им в гл. I-й. С этою целью он описывает нравственное состояние иудейского народа. Пророк, прежде всего, говорит о правителях Иудейских, которых обличает в несправедливости и притеснениях, а затем обличает ложных пророков и весь народ. Далее пророк возвещает наказание народу за нечестие (ст. 4-5. 11), а всю речь заканчивает обетованием о спасении (12-13).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have, I. The sins with which the people of Israel are charged--covetousness and oppression, fraudulent and violent practices (ver. 1, 2), dealing barbarously, even with women and children, and other harmless people, ver. 8, 9. Opposition of God's prophets and silencing them (ver. 6, 7), and delighting in false prophets, ver. 11. II. The judgments with which they are threatened for those sins, that they should be humbled, and impoverished (ver. 3-5), and banished, ver. 10. III. Gracious promises of comfort, reserved for the good people among them, in the Messiah, ver. 12, 13. And this is the sum and scope of most of the chapters of this and other prophecies.
Adam Clarke: Commentary on the Bible - 1831
Here the prophet denounces a wo against the plotters of wickedness, the covetous and the oppressor, Mic 2:1, Mic 2:2. God is represented as devising their ruin, Mic 2:3. An Israelite is then introduced as a mourner, personating his people, and lamenting their fate, Mic 2:4. Their total expulsion is now threatened on account of their very numerous offenses, Mic 2:5-10. Great infatuation of the people in favor of those pretenders to Divine inspiration who prophesied to them peace and plenty, Mic 2:11. The chapter concludes with a gracious promise of the restoration of the posterity of Jacob from captivity; possibly alluding to their deliverance from the Chaldean yoke, an event which was about two hundred years in futurity at the delivery of this prophecy, Mic 2:12, Mic 2:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mic 2:1, Against oppression; Mic 2:4, A lamentation; Mic 2:7, A reproof of injustice and idolatry; Mic 2:12, A promise of restoring Jacob.
Carl Friedrich Keil and Franz Delitzsch

Guilt and Punishment of Israel. Its Future Restoration - Mic 2:1-13
After having prophesied generally in ch. 1 of the judgment that would fall upon both kingdoms on account of their apostasy from the living God, Micah proceeds in Mic 2:1-13 to condemn, as the principal sins, the injustice and oppressions on the part of the great (Mic 2:1, Mic 2:2), for which the nation was to be driven away from its inheritance (Mic 2:3-5). He then vindicates this threat, as opposed to the prophecies of the false prophets, who confirmed the nation in its ungodliness by the lies that they told (Mic 2:6-11); and then closes with the brief but definite promise, that the Lord would one day gather together the remnant of His people, and would multiply it greatly, and make it His kingdom (Mic 2:12, Mic 2:13). As this promise applies to all Israel of the twelve tribes, the reproof and threat of punishment are also addressed to the house of Jacob as such (Mic 2:7), and apply to both kingdoms. There are no valid grounds for restricting them to Judah, even though Micah may have had the citizens of that kingdom more particularly in his mind.
John Gill
INTRODUCTION TO MICAH 2
In this chapter complaint is made of the sins of the people of Israel, and they are threatened with punishment for them. The sins they are charged with are covetousness, oppression, and injustice, which were premeditated, and done deliberately, Mic 2:1; therefore the Lord devised evil against them, they should not escape; and which would bring down their pride, and cause them to take up a lamentation, because they should not enjoy the portion of land that belonged to them, Mic 2:3; they are further charged with opposing the prophets of the Lord, the folly and wickedness of which is exposed, Mic 2:6; and with great inhumanity and barbarity, even to women and children, Mic 2:8; and therefore are ordered to expect and prepare for a removal out of their land, Mic 2:10; and the rather, since they gave encouragement and heed to false prophets, and delighted in them, Mic 2:11; and the chapter is concluded with words of comfort to the remnant among them, and with precious promises of the Messiah, and the blessings of grace by him, Mic 2:12.
2:12:1: Եղեն խորհել զվաստակս, եւ գործեն զչարի՛ս յանկողինս իւրեանց. եւ ընդ այգ ընդ լոյսն զնոյն կատարէին. զի ո՛չ ամբարձին զձեռս իւրեանց առ Աստուած։
1 Իրենց շահը մտածեցին, չարիք են խորհում իրենց անկողիններում եւ առաւօտ կանուխ կատարում են այն, քանի որ իրենց ձեռքը չբարձրացրին դէպի Աստուած:
2 Վա՜յ անոնց, որ անօրէնութիւն կը խորհին Ու իրենց անկողիններուն մէջ չարութիւն կը մտածեն Եւ առաւօտեան լոյսին ատենը զանոնք կը գործադրեն, Քանզի իրենց ձեռքերուն մէջ ոյժ կայ։
Եղեն խորհել զվաստակս``, եւ գործեն զչարիս յանկողինս իւրեանց, եւ ընդ այգ ընդ լոյսն զնոյն կատարէին. զի [17]ոչ ամբարձին զձեռս իւրեանց առ Աստուած:

2:1: Եղեն խորհել զվաստակս, եւ գործեն զչարի՛ս յանկողինս իւրեանց. եւ ընդ այգ ընդ լոյսն զնոյն կատարէին. զի ո՛չ ամբարձին զձեռս իւրեանց առ Աստուած։
1 Իրենց շահը մտածեցին, չարիք են խորհում իրենց անկողիններում եւ առաւօտ կանուխ կատարում են այն, քանի որ իրենց ձեռքը չբարձրացրին դէպի Աստուած:
2 Վա՜յ անոնց, որ անօրէնութիւն կը խորհին Ու իրենց անկողիններուն մէջ չարութիւն կը մտածեն Եւ առաւօտեան լոյսին ատենը զանոնք կը գործադրեն, Քանզի իրենց ձեռքերուն մէջ ոյժ կայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:12:1 Горе замышляющим беззаконие и на ложах своих придумывающим злодеяния, которые совершают утром на рассвете, потому что есть в руке их сила!
2:1 ἐγένοντο γινομαι happen; become λογιζόμενοι λογιζομαι account; count κόπους κοπος labor; weariness καὶ και and; even ἐργαζόμενοι εργαζομαι work; perform κακὰ κακος bad; ugly ἐν εν in ταῖς ο the κοίταις κοιτη lying down; relations αὐτῶν αυτος he; him καὶ και and; even ἅμα αμα at once; together τῇ ο the ἡμέρᾳ ημερα day συνετέλουν συντελεω consummate; finish αὐτά αυτος he; him διότι διοτι because; that οὐκ ου not ἦραν αιρω lift; remove πρὸς προς to; toward τὸν ο the θεὸν θεος God τὰς ο the χεῖρας χειρ hand αὐτῶν αυτος he; him
2:1 הֹ֧וי hˈôy הֹוי alas חֹֽשְׁבֵי־ ḥˈōšᵊvê- חשׁב account אָ֛וֶן ʔˈāwen אָוֶן wickedness וּ û וְ and פֹ֥עֲלֵי fˌōʕᵃlê פעל make רָ֖ע rˌāʕ רַע evil עַל־ ʕal- עַל upon מִשְׁכְּבֹותָ֑ם miškᵊvôṯˈām מִשְׁכָּב couch בְּ bᵊ בְּ in אֹ֤ור ʔˈôr אֹור light הַ ha הַ the בֹּ֨קֶר֙ bbˈōqer בֹּקֶר morning יַעֲשׂ֔וּהָ yaʕᵃśˈûhā עשׂה make כִּ֥י kˌî כִּי that יֶשׁ־ yeš- יֵשׁ existence לְ lᵊ לְ to אֵ֖ל ʔˌēl אֵל power יָדָֽם׃ yāḏˈām יָד hand
2:1. vae qui cogitatis inutile et operamini malum in cubilibus vestris in luce matutina faciunt illud quoniam contra Deum est manus eorumWoe to you that devise that which is unprofitable, and work evil in your beds: in the morning light they execute it, because their hand is against God.
1. Woe to them that devise iniquity and work evil upon their beds! when the morning is light, they practise it, because it is in the power of their hand.
2:1. Woe to you who devise useless things and who work evil in your beds. In the morning light, they undertake it, because their hand is against God.
2:1. Woe to them that devise iniquity, and work evil upon their beds! when the morning is light, they practise it, because it is in the power of their hand.
Woe to them that devise iniquity, and work evil upon their beds! when the morning is light, they practise it, because it is in the power of their hand:

2:1 Горе замышляющим беззаконие и на ложах своих придумывающим злодеяния, которые совершают утром на рассвете, потому что есть в руке их сила!
2:1
ἐγένοντο γινομαι happen; become
λογιζόμενοι λογιζομαι account; count
κόπους κοπος labor; weariness
καὶ και and; even
ἐργαζόμενοι εργαζομαι work; perform
κακὰ κακος bad; ugly
ἐν εν in
ταῖς ο the
κοίταις κοιτη lying down; relations
αὐτῶν αυτος he; him
καὶ και and; even
ἅμα αμα at once; together
τῇ ο the
ἡμέρᾳ ημερα day
συνετέλουν συντελεω consummate; finish
αὐτά αυτος he; him
διότι διοτι because; that
οὐκ ου not
ἦραν αιρω lift; remove
πρὸς προς to; toward
τὸν ο the
θεὸν θεος God
τὰς ο the
χεῖρας χειρ hand
αὐτῶν αυτος he; him
2:1
הֹ֧וי hˈôy הֹוי alas
חֹֽשְׁבֵי־ ḥˈōšᵊvê- חשׁב account
אָ֛וֶן ʔˈāwen אָוֶן wickedness
וּ û וְ and
פֹ֥עֲלֵי fˌōʕᵃlê פעל make
רָ֖ע rˌāʕ רַע evil
עַל־ ʕal- עַל upon
מִשְׁכְּבֹותָ֑ם miškᵊvôṯˈām מִשְׁכָּב couch
בְּ bᵊ בְּ in
אֹ֤ור ʔˈôr אֹור light
הַ ha הַ the
בֹּ֨קֶר֙ bbˈōqer בֹּקֶר morning
יַעֲשׂ֔וּהָ yaʕᵃśˈûhā עשׂה make
כִּ֥י kˌî כִּי that
יֶשׁ־ yeš- יֵשׁ existence
לְ lᵊ לְ to
אֵ֖ל ʔˌēl אֵל power
יָדָֽם׃ yāḏˈām יָד hand
2:1. vae qui cogitatis inutile et operamini malum in cubilibus vestris in luce matutina faciunt illud quoniam contra Deum est manus eorum
Woe to you that devise that which is unprofitable, and work evil in your beds: in the morning light they execute it, because their hand is against God.
2:1. Woe to you who devise useless things and who work evil in your beds. In the morning light, they undertake it, because their hand is against God.
2:1. Woe to them that devise iniquity, and work evil upon their beds! when the morning is light, they practise it, because it is in the power of their hand.
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. Желая изобразить глубину нечестия правителей Иудейских, пророк представляет их ночью придумывающими планы злодеяний, а днем осуществляющими эти планы. LXX евр. hoj (горе) читали как hajju (были); поэтому в слав. вместо чтения русского т. горе замышляющим беззаконие читается: "быша помышляюще труды" (konos, бедствие, неприятность). - Потому что есть в руке их сила (leel): слово el Вульгатой и некоторыми переводчиками в рассматриваемом месте понимается, как наименование Бога. В таком же значении принимали слово LXX, причем желая ослабить выражение ("потому что рука их Бог их"), изменили его смысл; отсюда в слав. "понеже не воздвигоша к Богу рук своих". По тексту LXX причина беззаконий правителей Иудейских та, что они не обращались с молитвой к Богу ("не воздвигоша к Богу рук").
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Woe to them that devise iniquity, and work evil upon their beds! when the morning is light, they practise it, because it is in the power of their hand. 2 And they covet fields, and take them by violence; and houses, and take them away: so they oppress a man and his house, even a man and his heritage. 3 Therefore thus saith the LORD; Behold, against this family do I devise an evil, from which ye shall not remove your necks; neither shall ye go haughtily: for this time is evil. 4 In that day shall one take up a parable against you, and lament with a doleful lamentation, and say, We be utterly spoiled: he hath changed the portion of my people: how hath he removed it from me! turning away he hath divided our fields. 5 Therefore thou shalt have none that shall cast a cord by lot in the congregation of the LORD.
Here is, I. The injustice of man contriving the evil of sin, v. 1, 2. God was coming forth against this people to destroy them, and here he shows what was the ground of his controversy with them; it is that which is often mentioned as a sin that hastens the ruin of nations and families as much as any, the sin of oppression. Let us see the steps of it. 1. They eagerly desire that which is not their own--that is the root of bitterness, the root of all evil, v. 2. They covet fields and houses, as Ahab did Naboth's vineyard. "Oh that such a one's field and house were mine! It lies convenient for me, and I would manage it better than he does; it is fitter for me than for him." 2. They set their wits on work to invent ways of accomplishing their desire (v. 4); they devise iniquity with a great deal of cursed art and policy; they plot how to do it effectually, and yet so as not to expose themselves, or bring themselves into danger, or under reproach, by it. This is called working evil! they are working it in their heads, in their families, and are as intent upon it, and with as much pleasure, as if they were doing it, and are as confident of their success (so wisely do they think they have laid the scheme) as if it were assuredly done. Note, It is bad to do mischief upon a sudden thought, but much worse to devise it, to do it with design and deliberation; when the craft and subtlety of the old serpent appear with his poison and venom, it is wickedness in perfection. They devised it upon their beds, when they should have been asleep; care to compass a mischievous design held their eyes waking. Upon their beds, where they should have been remembering God, and meditating upon him, where they should have been communing with their own hearts and examining them, they were devising iniquity. It is of great consequence to improve and employ the hours of our retirement and solitude in a proper manner. 3. They employ their power in executing what they have designed and contrived; they practise the iniquity they have devised, because it is in the power of their hand; they find that they can compass it by the help of their wealth, and the authority and interest they have, and that none dare control them, or call them to an account for it; and this, they think, will justify them and bear them out in it. Note, It is the mistake of many to think that as they can do they may do; whereas no power is given for destruction, but all for edification. 4. They are industrious and very expeditious in accomplishing the iniquity they have devised; when they have settled the matter in their thoughts, in their beds, they lose no time, but as soon as the morning is light they practice it; they are up early in the prosecution of their designs, and what ill their hand finds to do they do it with all their might, which shames our slothfulness and dilatoriness in doing good, and should shame us out of them. In the service of God, and our generation, let it never be said that we left that to be done to-morrow which we could do to-day. 5. They stick at nothing to compass their designs; what they covet they take away, if they can, and, (1.) They care not what wrong they do, though it be ever so gross and open; they take away men's fields by violence, not only by fraud, and underhand practices and colour of law, but by force and with a high hand. (2.) They care not to whom they do wrong nor how far the iniquity extends which they devise: They oppress a man and his house; they rob and ruin those that have numerous families to maintain, and are not concerned though they send them and their wives and children a begging. They oppress a man and his heritage; they take away from men that which they have an unquestionable title to, having received it from their ancestors, and which they have but in trust, to transmit it to their posterity; but those oppressors care not how many they impoverish, so they may but enrich themselves. Note, If covetousness reigns in the heart, commonly all compassion is banished from it; and if any man love this world, as the love of the Father, so the love of his neighbour is not in him.
II. The justice of God contriving the evil of punishment for this sin (v. 3): Therefore thus saith the Lord, the righteous God, that judges between man and man, and is an avenger on those that do wrong, Behold, against this family do I devise an evil, that is, against the whole kingdom, the house of Israel, and particularly those families in it that were cruel and oppressive. They unjustly devise evil against their brethren, and God will justly devise evil against them. Infinite Wisdom will so contrive the punishment of their sin that it shall be very sure, and such as cannot be avoided, very severe, and such as they cannot bear, very signal and remarkable, and such as shall be universally observed to answer to the sin. The more there appears of a wicked wit in the sin the more there shall appear of a holy wisdom and fitness in the punishment; for the Lord will be known by the judgments he executes; he will be owned by them. 1. He finds them very secure, and confident that they shall in some way or other escape the judgment, or, though they fall under it, shall soon throw it off and get clear of it, and therefore he tells them, It is an evil from which they shall not remove their neck. They were children of Belial, that would not endure the easy yoke of God's righteous commands, but broke those bonds asunder, and cast away those cords from them; and therefore God will lay upon them the heavy yoke of his righteous judgments, and they shall not be able to withdraw their necks from that; those that will not be overruled shall be overcome. 2. He finds them very proud and stately, and therefore he tells them that they shall not go haughtily, with stretched-forth necks and wanton eyes, walking and mincing as they go (Isa. iii. 16); for this time is evil, and the events of it are very humbling and mortifying, and such as will bring down the stoutest spirit. 3. He finds them very merry and jovial, and therefore tells them their note shall be changed, their laughter shall be turned into mourning and their joy into heaviness (v. 4): In that day, when God comes to punish you for your oppression, shall one take up a parable against you, and lament with a doleful lamentation, with a lamentation of lamentations (so the word is), a most lamentable lamentation, as a song of songs is a most pleasing song. Their enemies shall insult over them, and make a jest of their griefs, for they shall take up a parable against them. Their friends shall mourn over them, and lay to heart their calamities, and this shall be the general cry, "We are utterly spoiled; we are all undone." Note, Those that were most haughty and secure in their prosperity are commonly most dejected and most ready to despair in their adversity. 4. He finds them very rich in houses and lands, which they have gained by oppression, and therefore tells them that they shall be stripped of all. (1.) They shall, in their despair, give it all up; they shall say, We are utterly spoiled; he has changed the portion of my people, so that it is now no longer theirs, but it is in the possession and occupation of their enemies: How has he removed it from me! How suddenly, how powerfully! What is unjustly got by us will not long continue with us; the righteous God will remove it. Turning away from us in wrath, he has divided our fields, and given them into the hands of strangers. Woe to those from whom God turns away. The margin reads it, "Instead of restoring, he has divided our fields; instead of putting us again in the possession of our estates, he has confirmed those in the possession of them that have taken them from us." Note, It is just with God that those who have dealt fraudulently and violently with others should themselves be dealt fraudulently and violently with. (2.) God shall ratify what they say in their despair (v. 5); so it shall be: Thou shalt have none to cast a cord by lot in the congregation of the Lord, none to divide inheritances, because there shall be no inheritances to divide, no courts to try titles to lands, or determine controversies about them, or cast lots upon them, as in Joshua's time, for all shall be in the enemies' hand. This land, which should be taken from them, they had not only an unquestionable title to, but a very comfortable enjoyment of, for it was in the congregation of the Lord, or rather the congregation of the Lord was in it; it was God's land; it was a holy land, and therefore it was the more grievous to them to be turned out of it. Note, Those are to be considered the sorest calamities which cut us off from the congregation of the Lord, or cut us short in the enjoyment of the privileges of it.
Adam Clarke: Commentary on the Bible - 1831
2:1: Wo to them that devise iniquity - Who lay schemes and plans for transgressions; who make it their study to find out new modes of sinning; and make these things their nocturnal meditations, that, having fixed their plan, they may begin to execute it as soon as it is light in the morning.
Because it is in the power of their hand - They think they may do whatever they have power and opportunity to do.
Albert Barnes: Notes on the Bible - 1834
2:1: The prophet had declared that evil should come down on Samaria and Jerusalem for their sins. He had pronounced them sinners against God; he now speaks of their hard unlovingness toward man, as our Blessed Lord in the Gospel speaks of sins against Himself in His members, as the ground of the condemnation of the wicked. The time of warning is past. He speaks as in the person of the Judge, declaring the righteous judgments of God, pronouncing sentence on the hardened, but blessing on those who follow Christ. The sins thus visited were done with a high hand; first, with forethought:
Woe - All woe, woe from God ; "the woe of temporal captivity; and, unless ye repent, the woe of eternal damnation, hangeth over you." Woe to them that devise iniquity. They devise it , "they are not led into it by others, but invent it out of their own hearts." They plot and forecast and fulfill it even in thought, before it comes to act. And work evil upon their beds. Thoughts and imaginations of evil are works of the soul Psa 58:2. "Upon their beds" (see Psa 36:4), which ought to be the place of holy thought, and of communing with their own hearts and with God Psa 4:4. Stillness must be filled with thought, good or bad; if not with good, then with bad. The chamber, if not the sanctuary of holy thoughts, is filled with unholy purposes and imaginations. Man's last and first thoughts, if not of good, are especially of vanity and evil. The Psalmist says, "Lord, have I not remembered Thee in my bed, and thought upon Thee when I was waking?" Psa 63:6. These men thought of sin on their bed, and did it on waking. When the morning is light, literally in the light of the morning, that is, instantly, shamelessly, not shrinking from the light of day, not ignorantly, but knowingly, deliberately, in full light. Nor again through infirmity, but in the wantonness of might, because it is in the power of their hand , as, of old, God said, "This they begin to do, and now nothing will be restrained from them which they have imagined to do" Gen 11:6. Rup.: "Impiously mighty, and mighty in impiety."
Lap.: See the need of the daily prayer, "Vouchsafe, O Lord, to keep us this day without sin;" and "Almighty God, who hast brought us to the beginning of this day, defend us in the same by Thy mighty power, that we may fall into no sin, etc." The illusions of the night, if such be permitted, have no power against the prayer of the morning.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: Cir, am 3274, bc 730
to: Est 3:8, Est 5:14, Est 9:25; Psa 7:14-16, Psa 140:1-8; Pro 6:12-19, Pro 12:2; Isa 32:7; Isa 59:3; Jer 18:18; Eze 11:2; Nah 1:11; Luk 20:19, Luk 22:2-6; Act 23:12; Rom 1:30
work: Psa 36:4; Pro 4:16
when: Hos 7:6, Hos 7:7; Mat 27:1, Mat 27:2; Mar 15:1; Act 23:15
because: Gen 31:29; Deu 28:32; Pro 3:27; Joh 19:11
Carl Friedrich Keil and Franz Delitzsch
2:1
The violent acts of the great men would be punished by God with the withdrawal of the inheritance of His people, or the loss of Canaan. Mic 2:1. "Woe to those who devise mischief, and prepare evil upon their beds! In the light of the morning they carry it out, for their hand is their God. Mic 2:2. They covet fields and plunder; them, and houses and take them; and oppress the man and his house, the man and his inheritance." The woe applies to the great and mighty of the nation, who by acts of injustice deprive the common people of the inheritance conferred upon them by the Lord (cf. Is 5:8). The prophet describes them as those who devise plans by night upon their beds for robbing the poor, and carry them out as soon as the day dawns. חשׁב און denotes the sketching out of plans (see Ps 36:5); and פּעל רע, to work evil, the preparation of the ways and means for carrying out their wicked plans. פּעל, the preparation, is distinguished from עשׁה, the execution, as in Is 41:4, for which יצר and עשׂה are also used (e.g., Is 43:7). "Upon their beds," i.e., by night, the time of quiet reflection (Ps 4:5; cf. Job 4:13). "By the light of the morning," i.e., at daybreak, without delay. כּי ישׁ וגו, lit., "for their hand is for a god," i.e., their power passes as a god to them; they know of no higher power than their own arm; whatever they wish it is in their power to do (cf. Gen 31:29; Prov 3:27; Hab 1:11; Job 12:6). Ewald and Rckert weaken the thought by adopting the rendering, "because it stands free in their hand;" and Hitzig's rendering, "if it stands in their hand," is decidedly false. Kı̄ cannot be a conditional particle here, because the thought would thereby be weakened in a manner quite irreconcilable with the context. In Mic 2:2 the evil which they plan by night, and carry out by day, is still more precisely defined. By force and injustice they seize upon the property (fields, houses) of the poor, the possessions which the Lord has given to His people for their inheritance. Châmad points to the command against coveting (Ex 20:14-17; cf. Deut 5:18). The second half of the verse (Mic 2:2) contains a conclusion drawn from the first: "and so they practise violence upon the man and his property." Bēth answers to bottı̄m, and nachălâh to the Sâdōth, as their hereditary portion in the land - the portion of land which each family received when Canaan was divided.
Geneva 1599
2:1 Woe to them that devise iniquity, and work evil upon their beds! (a) when the morning is light, they practise it, because it is in the power of their hand.
(a) As soon as they rise, they execute their wicked devices of the night, and according to their ability hurt others.
John Gill
2:1 Woe to them that devise iniquity,.... Any kind of iniquity; idolatry, or worshipping of idols, for the word is used sometimes for an idol; or the sin of uncleanness, on which the thoughts too often dwell in the night season; or coveting of neighbours' goods, and oppressing the poor; sins which are instanced in Mic 2:2; and every thing that is vain, foolish, and wicked, and in the issue brings trouble and distress: now a woe is denounced against such that think on such things, and please themselves with them in their imaginations, and contrive ways and means to commit them:
and work evil upon their beds; when, the senses being less engaged, the thoughts are more free; but should not be employed about evil; but either in meditating on the divine goodness, and praising the Lord for his mercies; or in examining a man's heart, state, and case, and mourning over his sins, and applying to God for the remission of them; but, instead of this, the persons here threatened are said to "work evil on their beds", when they should be asleep and at rest, or engaged in the above things; that is, they plot and contrive how to accomplish the evil they meditate; they determine upon doing it, and are as sure of effecting it as if it was actually done; and do act it over in their own minds, as if it was real; see Ps 36:4;
when the morning is light, they practise it; they wish and wait for the morning light, and as soon as it appears they rise; and, instead of blessing God for the mercies of the night, and going about their lawful business, they endeavour to put in practice with all rigour and diligence, and as expeditiously as they can, what they have projected and schemed in the night season;
because it is in the power of their hand; to commit it; and they have no principle of goodness in them, nor fear of God before them, to restrain them from it: or, "because their hand is unto power" (b); it is stretched out, and made use of in the commission of sin to the utmost of their power, without any regard to God or man. The Vulgate Latin version is, "because their hand is against God"; their hearts are enmity to God, and therefore they oppose him with both their hands, and care not what iniquity they commit; they are rebels against him, and will not be subject to him. The Septuagint and Arabic versions are, "because they lift not up their hands to God"; they do not pray to him, and therefore are bold and daring to perpetrate the grossest iniquity, which a praying man dared not do; but the Syriac version is the reverse, "they do lift up their hands to God"; make a show of religion and devotion, when their hearts and their hands are deeply engaged in, sinning; which shows their impudence and hypocrisy; but the passages in Gen 31:29 favour and confirm our version, and the sense of it; so the Targum.
(b) "quia est ad potentiam manus ipsorum", Calvin.
John Wesley
2:1 That devise - Contrive and frame mischief. Evil work - Contrive how to work it. It is in the power - Because they can; without regarding right or wrong.
Robert Jamieson, A. R. Fausset and David Brown
2:1 DENUNCIATION OF THE EVILS PREVALENT: THE PEOPLE'S UNWILLINGNESS TO HEAR THE TRUTH: THEIR EXPULSION FROM THE LAND THE FITTING FRUIT OF THEIR SIN: YET JUDAH AND ISRAEL ARE HEREAFTER TO BE RESTORED. (Mic 2:1-13)
devise . . . work . . . practise--They do evil not merely on a sudden impulse, but with deliberate design. As in the former chapter sins against the first table are reproved, so in this chapter sins against the second table. A gradation: "devise" is the conception of the evil purpose; "work" (Ps 58:2), or "fabricate," the maturing of the scheme; "practise," or "effect," the execution of it.
because it is in the power of their hand--for the phrase see Gen 31:29; Prov 3:27. Might, not right, is what regulates their conduct. Where they can, they commit oppression; where they do not, it is because they cannot.
2:22:2: Ցանկային անդոց, եւ յափշտակէին զորբս, եւ զտունս բռնադատէին. յափշտակէին զայր՝ եւ զտուն նորա, զայր՝ եւ զժառանգութիւն նորա։
2 Աչք էին տնկում հանդերին, յափշտակում որբերին, բռնագրաւում տները, յափշտակում էին մարդուն եւ նրա տունը, մարդուն եւ նրա ժառանգութիւնը:
2 Անոնք ագարակներու կը ցանկան ու զանոնք կը յափշտակեն, Տուներու՝ զանոնք կ’առնեն։Մարդուն՝ իր տանը, Մարդուն ու իր ժառանգութեանը զրկանք կ’ընեն։
Ցանկային անդոց, եւ յափշտակէին, [18]զորբս եւ զտունս բռնադատէին, յափշտակէին`` զայր եւ զտուն նորա, զայր եւ զժառանգութիւն նորա:

2:2: Ցանկային անդոց, եւ յափշտակէին զորբս, եւ զտունս բռնադատէին. յափշտակէին զայր՝ եւ զտուն նորա, զայր՝ եւ զժառանգութիւն նորա։
2 Աչք էին տնկում հանդերին, յափշտակում որբերին, բռնագրաւում տները, յափշտակում էին մարդուն եւ նրա տունը, մարդուն եւ նրա ժառանգութիւնը:
2 Անոնք ագարակներու կը ցանկան ու զանոնք կը յափշտակեն, Տուներու՝ զանոնք կ’առնեն։Մարդուն՝ իր տանը, Մարդուն ու իր ժառանգութեանը զրկանք կ’ընեն։
zohrab-1805▾ eastern-1994▾ western am▾
2:22:2 Пожелают полей и берут их силою, домов, и отнимают их; обирают человека и его дом, мужа и его наследие.
2:2 καὶ και and; even ἐπεθύμουν επιθυμεω long for; aspire ἀγροὺς αγρος field καὶ και and; even διήρπαζον διαρπαζω ransack ὀρφανοὺς ορφανος orphaned καὶ και and; even οἴκους οικος home; household κατεδυνάστευον καταδυναστευω tyrannize καὶ και and; even διήρπαζον διαρπαζω ransack ἄνδρα ανηρ man; husband καὶ και and; even τὸν ο the οἶκον οικος home; household αὐτοῦ αυτος he; him ἄνδρα ανηρ man; husband καὶ και and; even τὴν ο the κληρονομίαν κληρονομια inheritance αὐτοῦ αυτος he; him
2:2 וְ wᵊ וְ and חָמְד֤וּ ḥāmᵊḏˈû חמד desire שָׂדֹות֙ śāḏôṯ שָׂדֶה open field וְ wᵊ וְ and גָזָ֔לוּ ḡāzˈālû גזל tear away וּ û וְ and בָתִּ֖ים vāttˌîm בַּיִת house וְ wᵊ וְ and נָשָׂ֑אוּ nāśˈāʔû נשׂא lift וְ wᵊ וְ and עָֽשְׁקוּ֙ ʕˈāšᵊqû עשׁק oppress גֶּ֣בֶר gˈever גֶּבֶר vigorous man וּ û וְ and בֵיתֹ֔ו vêṯˈô בַּיִת house וְ wᵊ וְ and אִ֖ישׁ ʔˌîš אִישׁ man וְ wᵊ וְ and נַחֲלָתֹֽו׃ פ naḥᵃlāṯˈô . f נַחֲלָה heritage
2:2. et concupierunt agros et violenter tulerunt et domos rapuerunt et calumniabantur virum et domum eius virum et hereditatem eiusAnd they have coveted fields, and taken them by violence, and houses they have forcibly taken away: and oppressed a man and his house, a man and his inheritance.
2. And they covet fields, and seize them; and houses, and take them away: and they oppress a man and his house, even a man and his heritage.
2:2. And they have desired fields and have taken them by violence, and they have stolen houses. And they have made false accusations against a man and his house, a man and his inheritance.
2:2. And they covet fields, and take [them] by violence; and houses, and take [them] away: so they oppress a man and his house, even a man and his heritage.
And they covet fields, and take [them] by violence; and houses, and take [them] away: so they oppress a man and his house, even a man and his heritage:

2:2 Пожелают полей и берут их силою, домов, и отнимают их; обирают человека и его дом, мужа и его наследие.
2:2
καὶ και and; even
ἐπεθύμουν επιθυμεω long for; aspire
ἀγροὺς αγρος field
καὶ και and; even
διήρπαζον διαρπαζω ransack
ὀρφανοὺς ορφανος orphaned
καὶ και and; even
οἴκους οικος home; household
κατεδυνάστευον καταδυναστευω tyrannize
καὶ και and; even
διήρπαζον διαρπαζω ransack
ἄνδρα ανηρ man; husband
καὶ και and; even
τὸν ο the
οἶκον οικος home; household
αὐτοῦ αυτος he; him
ἄνδρα ανηρ man; husband
καὶ και and; even
τὴν ο the
κληρονομίαν κληρονομια inheritance
αὐτοῦ αυτος he; him
2:2
וְ wᵊ וְ and
חָמְד֤וּ ḥāmᵊḏˈû חמד desire
שָׂדֹות֙ śāḏôṯ שָׂדֶה open field
וְ wᵊ וְ and
גָזָ֔לוּ ḡāzˈālû גזל tear away
וּ û וְ and
בָתִּ֖ים vāttˌîm בַּיִת house
וְ wᵊ וְ and
נָשָׂ֑אוּ nāśˈāʔû נשׂא lift
וְ wᵊ וְ and
עָֽשְׁקוּ֙ ʕˈāšᵊqû עשׁק oppress
גֶּ֣בֶר gˈever גֶּבֶר vigorous man
וּ û וְ and
בֵיתֹ֔ו vêṯˈô בַּיִת house
וְ wᵊ וְ and
אִ֖ישׁ ʔˌîš אִישׁ man
וְ wᵊ וְ and
נַחֲלָתֹֽו׃ פ naḥᵃlāṯˈô . f נַחֲלָה heritage
2:2. et concupierunt agros et violenter tulerunt et domos rapuerunt et calumniabantur virum et domum eius virum et hereditatem eius
And they have coveted fields, and taken them by violence, and houses they have forcibly taken away: and oppressed a man and his house, a man and his inheritance.
2:2. And they have desired fields and have taken them by violence, and they have stolen houses. And they have made false accusations against a man and his house, a man and his inheritance.
2:2. And they covet fields, and take [them] by violence; and houses, and take [them] away: so they oppress a man and his house, even a man and his heritage.
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
2. Насилие правителей иудейских проявлялось в присвоении чужих полей, домов и чужого наследства. LXX, желая пояснить речь пророка, добавили после глагола gasalu (берут силою) существительное orfanouV, почему в слав. читается - "и грабляху сирот" (вместо русск. "и берут их силою").
Adam Clarke: Commentary on the Bible - 1831
2:2: They covet fields - These are the rich and mighty in the land; and, like Ahab, they will take the vineyard or inheritance of any poor Naboth on which they may fix their covetous eye; so that they take away even the heritage of the poor.
Albert Barnes: Notes on the Bible - 1834
2:2: And they covet fields and take them by violence - (rend them away) and houses, and take them away Still, first they sin in heart, then in act. And yet, with them, to covet and to rob, to desire and to take, are the same. They were prompt, instantaneous, without a scruple, in violence. So soon as they coveted, they took. Desired, acquired! Coveted, robbed! "They saw, they coveted, they took," had been their past history. They did violence, not to one only, but, touched with no mercy, to whole families, their little ones also; they oppressed a man and his house. They spoiled pot goods only, but life, a man and his inheritance; destroying him by false accusations or violence and seizing upon his inheritance . Thus, Ahab first coveted Naboth's vineyard, then, through Jezebel, slew him; and , "they who devoured widow's houses, did at the last plot by night against Him of whom they said, Come, let us kill Him, and the inheritance shall be our's; and in the morning, they practiced it, leading Him away to Pilate." : "Who of us desires not the villas of this world, forgetful of the possessions of Paradise? You see men join field to field, and fence to fence. Whole places suffice not to the tiny frame of one man." : "Such is the fire of concupiscence, raging within, that, as those seized by burning fevers cannot rest, no bed suffices them, so no houses or fields content these. Yet no more than seven feet of earth will suffice them soon . Death only owns, how small the frame of man."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: they covet: Exo 20:17; 1Kings 21:2-19; Job 31:38; Isa 5:8; Jer 22:17; Amo 8:4; Hab 2:5-9; Ti1 6:10
so: Mic 3:9; Exo 22:21-24; Kg2 9:26; Neh 5:1-5; Job 24:2-12; Eze 18:12, Eze 22:12; Amo 8:4; Mal 3:5; Mat 23:14
oppress: or, defraud, Sa1 12:3, Sa1 12:4
John Gill
2:2 And they covet fields, and take them by violence,.... The fields of their poor neighbours, which lie near them, and convenient for them; they wish they were theirs, and they contrive ways and means to get them into their possession; and if they cannot get them by fair means, if they cannot persuade them to sell them, or at their price, they will either use some crafty method to get them from them, or they will take them away by force and violence; as Ahab got Naboth's vineyard from him:
and houses, and take them away; they covet the houses of their neighbours also, and take the same course to get them out of their hands, and add them to their own estates:
so they oppress a man and his house, even a man and his heritage; not only dispossess him of his house to dwell in, but of his paternal inheritance, what he received from his ancestors, and should have transmitted to his posterity, being unalienable; and so distressed a man and his family for the present, and his posterity after him. The Vulgate Latin version is, "they calumniate a man and his house"; which seems to be designed to make it agree with the story of Ahab, 3Kings 21:13.
John Wesley
2:2 And his house - His family, which by this means is left to poverty. And his heritage - And this is done against ancient right and possession, nay, in a case where God hath forbidden them to sell their heritage.
Robert Jamieson, A. R. Fausset and David Brown
2:2 Parallelism, "Take by violence," answers to "take away"; "fields" and "houses," to "house" and "heritage" (that is, one's land).
2:32:3: Վասն այնորիկ ա՛յսպէս ասէ Տէր. Ահաւասիկ ես խորհիմ ՚ի վերայ ազգիդ այդորիկ չարի՛ս՝ ուստի ո՛չ համբառնայցէք զպարանոցս ձեր, եւ ո՛չ գնայցէք կանգուն յանկարծակի. զի ժամանակ չա՛ր է[10561]։ [10561] Ոմանք. Վասն այսորիկ ա՛յսպէս... կանգուն, զի ժամանակն չար է։ Յօրինակին պակասէր. Ահաւասիկ ես խորհիմ ՚ի վերայ։
3 Այդ պատճառով այսպէս է ասում Տէրը. «Ահաւասիկ ես մտածում եմ չարիք բերել այդ ազգի վրայ, ուստի վեր մի՛ ցցէք ձեր վզերը եւ գլուխներդ բարձր մի՛ քայլէք, քանի որ վատ ժամանակ է»:
3 Անոր համար Տէրը այսպէս կ’ըսէ.«Ահա ես ձեր ազգին համար չարիք կը խորհիմ, Ուրկէ պիտի չկրնաք ձեր պարանոցը հանել Ու պիտի չկրնաք հպարտութեամբ քալել, Վասն զի ժամանակը չար է։
Վասն այնորիկ այսպէս ասէ Տէր. Ահաւասիկ ես խորհիմ ի վերայ ազգիդ այդորիկ չարիս` ուստի ոչ համբառնայցէք զպարանոցս ձեր, եւ ոչ գնայցէք կանգուն, զի ժամանակն չար է:

2:3: Վասն այնորիկ ա՛յսպէս ասէ Տէր. Ահաւասիկ ես խորհիմ ՚ի վերայ ազգիդ այդորիկ չարի՛ս՝ ուստի ո՛չ համբառնայցէք զպարանոցս ձեր, եւ ո՛չ գնայցէք կանգուն յանկարծակի. զի ժամանակ չա՛ր է[10561]։
[10561] Ոմանք. Վասն այսորիկ ա՛յսպէս... կանգուն, զի ժամանակն չար է։ Յօրինակին պակասէր. Ահաւասիկ ես խորհիմ ՚ի վերայ։
3 Այդ պատճառով այսպէս է ասում Տէրը. «Ահաւասիկ ես մտածում եմ չարիք բերել այդ ազգի վրայ, ուստի վեր մի՛ ցցէք ձեր վզերը եւ գլուխներդ բարձր մի՛ քայլէք, քանի որ վատ ժամանակ է»:
3 Անոր համար Տէրը այսպէս կ’ըսէ.«Ահա ես ձեր ազգին համար չարիք կը խորհիմ, Ուրկէ պիտի չկրնաք ձեր պարանոցը հանել Ու պիտի չկրնաք հպարտութեամբ քալել, Վասն զի ժամանակը չար է։
zohrab-1805▾ eastern-1994▾ western am▾
2:32:3 Посему так говорит Господь: вот, Я помышляю навести на этот род такое бедствие, которого вы не свергнете с шеи вашей, и не будете ходить выпрямившись; ибо это время злое.
2:3 διὰ δια through; because of τοῦτο ουτος this; he τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἰδοὺ ιδου see!; here I am ἐγὼ εγω I λογίζομαι λογιζομαι account; count ἐπὶ επι in; on τὴν ο the φυλὴν φυλη tribe ταύτην ουτος this; he κακά κακος bad; ugly ἐξ εκ from; out of ὧν ος who; what οὐ ου not μὴ μη not ἄρητε αιρω lift; remove τοὺς ο the τραχήλους τραχηλος neck ὑμῶν υμων your καὶ και and; even οὐ ου not μὴ μη not πορευθῆτε πορευομαι travel; go ὀρθοὶ ορθος upright; normal ἐξαίφνης εξαιφνης all of a sudden ὅτι οτι since; that καιρὸς καιρος season; opportunity πονηρός πονηρος harmful; malignant ἐστιν ειμι be
2:3 לָכֵ֗ן lāḵˈēn לָכֵן therefore כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH הִנְנִ֥י hinnˌî הִנֵּה behold חֹשֵׁ֛ב ḥōšˈēv חשׁב account עַל־ ʕal- עַל upon הַ ha הַ the מִּשְׁפָּחָ֥ה mmišpāḥˌā מִשְׁפָּחָה clan הַ ha הַ the זֹּ֖את zzˌōṯ זֹאת this רָעָ֑ה rāʕˈā רָעָה evil אֲ֠שֶׁר ʔᵃšˌer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not תָמִ֨ישׁוּ ṯāmˌîšû מושׁ depart מִ mi מִן from שָּׁ֜ם ššˈām שָׁם there צַוְּארֹֽתֵיכֶ֗ם ṣawwᵊrˈōṯêḵˈem צַוָּאר neck וְ wᵊ וְ and לֹ֤א lˈō לֹא not תֵֽלְכוּ֙ ṯˈēlᵊḵû הלך walk רֹומָ֔ה rômˈā רֹומָה haughtiness כִּ֛י kˈî כִּי that עֵ֥ת ʕˌēṯ עֵת time רָעָ֖ה rāʕˌā רַע evil הִֽיא׃ hˈî הִיא she
2:3. idcirco haec dicit Dominus ecce ego cogito super familiam istam malum unde non auferetis colla vestra et non ambulabitis superbi quoniam tempus pessimum estTherefore thus saith the Lord: Behold I devise an evil against this family: from which you shall not withdraw your necks, and you shall not walk haughtily, for this is a very evil time.
3. Therefore thus saith the LORD: Behold, against this family do I devise an evil, from which ye shall not remove your necks, neither shall ye walk haughtily; for it is an evil time.
2:3. For this reason, thus says the Lord: Behold, I devise an evil against this family, from which you will not steal away your necks. And you will not walk in arrogance, because this is a most wicked time.
2:3. Therefore thus saith the LORD; Behold, against this family do I devise an evil, from which ye shall not remove your necks; neither shall ye go haughtily: for this time [is] evil.
Therefore thus saith the LORD; Behold, against this family do I devise an evil, from which ye shall not remove your necks; neither shall ye go haughtily: for this time [is] evil:

2:3 Посему так говорит Господь: вот, Я помышляю навести на этот род такое бедствие, которого вы не свергнете с шеи вашей, и не будете ходить выпрямившись; ибо это время злое.
2:3
διὰ δια through; because of
τοῦτο ουτος this; he
τάδε οδε further; this
λέγει λεγω tell; declare
κύριος κυριος lord; master
ἰδοὺ ιδου see!; here I am
ἐγὼ εγω I
λογίζομαι λογιζομαι account; count
ἐπὶ επι in; on
τὴν ο the
φυλὴν φυλη tribe
ταύτην ουτος this; he
κακά κακος bad; ugly
ἐξ εκ from; out of
ὧν ος who; what
οὐ ου not
μὴ μη not
ἄρητε αιρω lift; remove
τοὺς ο the
τραχήλους τραχηλος neck
ὑμῶν υμων your
καὶ και and; even
οὐ ου not
μὴ μη not
πορευθῆτε πορευομαι travel; go
ὀρθοὶ ορθος upright; normal
ἐξαίφνης εξαιφνης all of a sudden
ὅτι οτι since; that
καιρὸς καιρος season; opportunity
πονηρός πονηρος harmful; malignant
ἐστιν ειμι be
2:3
לָכֵ֗ן lāḵˈēn לָכֵן therefore
כֹּ֚ה ˈkō כֹּה thus
אָמַ֣ר ʔāmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
הִנְנִ֥י hinnˌî הִנֵּה behold
חֹשֵׁ֛ב ḥōšˈēv חשׁב account
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּשְׁפָּחָ֥ה mmišpāḥˌā מִשְׁפָּחָה clan
הַ ha הַ the
זֹּ֖את zzˌōṯ זֹאת this
רָעָ֑ה rāʕˈā רָעָה evil
אֲ֠שֶׁר ʔᵃšˌer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
תָמִ֨ישׁוּ ṯāmˌîšû מושׁ depart
מִ mi מִן from
שָּׁ֜ם ššˈām שָׁם there
צַוְּארֹֽתֵיכֶ֗ם ṣawwᵊrˈōṯêḵˈem צַוָּאר neck
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
תֵֽלְכוּ֙ ṯˈēlᵊḵû הלך walk
רֹומָ֔ה rômˈā רֹומָה haughtiness
כִּ֛י kˈî כִּי that
עֵ֥ת ʕˌēṯ עֵת time
רָעָ֖ה rāʕˌā רַע evil
הִֽיא׃ hˈî הִיא she
2:3. idcirco haec dicit Dominus ecce ego cogito super familiam istam malum unde non auferetis colla vestra et non ambulabitis superbi quoniam tempus pessimum est
Therefore thus saith the Lord: Behold I devise an evil against this family: from which you shall not withdraw your necks, and you shall not walk haughtily, for this is a very evil time.
2:3. For this reason, thus says the Lord: Behold, I devise an evil against this family, from which you will not steal away your necks. And you will not walk in arrogance, because this is a most wicked time.
2:3. Therefore thus saith the LORD; Behold, against this family do I devise an evil, from which ye shall not remove your necks; neither shall ye go haughtily: for this time [is] evil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Пророк говорит в ст. 3-м о предстоящем нашествии неприятелей и плене. Бедствие это пророк уподобляет ярму, которого нельзя свергнуть с шеи.
Adam Clarke: Commentary on the Bible - 1831
2:3: Against this family (the Israelites) do I devise an evil - You have devised the evil of plundering the upright; I will devise the evil to you of punishment for your conduct; you shall have your necks brought under the yoke of servitude. Tiglath-pileser ruined this kingdom, and transported the people to Assyria, under the reign of Hezekiah, king of Judah; and Micah lived to see this catastrophe. See on Mic 2:9 (note).
Albert Barnes: Notes on the Bible - 1834
2:3: Such had been their habitual doings. They had done all this, he says, as one continuous act, up to that time. They were habitually devisers of iniquity, doers of evil. It was ever-renewed. By night they sinned in heart and thought; by day, in act. And so he speaks of it in the present. They do it. But, although renewed in fresh acts, it was one unbroken course of acting. And so he also uses the form, in which the Hebrews spoke of uninterrupted habits, They have coveted, they have robbed, they have taken. Now came God's part.
Therefore, thus saith the Lord - Since they oppress whole families, behold I will set Myself against this whole family ; since they devise iniquity, behold I too, Myself, by Myself, in My own Person, am devising. Very awful is it, that Almighty God sets His own Infinite Wisdom against the devices of man and employs it fittingly to punish. "I am devising no common punishment, but one to bow them down without escape; "an evil from which" - He turns suddenly to them, "ye shall not remove your necks, neither shall ye go haughtily." Ribera: "Pride then was the source of that boundless covetousness," since it was pride which was to be bowed down in punishment. The punishment is proportioned to the sin. They had done all this in pride; they should have the liberty and self-will wherein they had wantoned, tamed or taken from them. Like animals with a heavy yoke upon them, they should live in disgraced slavery.
The ten tribes were never able to withdraw their necks from the yoke. From the two tribes God removed it after the 70 years. But the same sins against the love of God and man brought on the same punishment. Our Lord again spake the woe against their covetousness Luk 16:13-14; Luk 11:39; Mat 23:14, Mat 23:23, Mat 23:25; Mar 12:40. It still shut them out from the service of God, or from receiving Him, their Redeemer. They still spoiled the goods Heb 10:34 of their brethren. In the last dreadful siege , "there were insatiable longings for plunder, searching-out of the houses of the rich; murder of men and insults of women were enacted as sports; they drank down what they had spoiled, with blood." And so the prophecy was for the third time fulfilled. They who withdraw from Christ's easy yoke of obedience shall not remove from the yoke of punishment; they who, through pride, will not bow down their necks, but make them stiff, shall be bent low, that they go not upright or haughtily anymore Isa 2:11. The Lord alone shall be exalted in that Day. For it is an evil time. Perhaps he gives a more special meaning to the words of Amos Amo 5:13, that a time of moral evil will be, or will end in, a time, full of evil, that is, of sorest calamity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: this family: Jer 8:3; Amo 3:1, Amo 3:2
do: Mic 2:1; Jer 18:11, Jer 34:17; Lam 2:17; Jam 2:13
from: Amo 2:14-16, Amo 9:1-4; Zep 1:17, Zep 1:18
necks: Jer 27:12; Lam 1:14, Lam 5:5; Rom 16:4
go: Isa 2:11, Isa 2:12, Isa 3:16, Isa 5:19, Isa 28:14-18; Jer 13:15-17, Jer 36:23, Jer 43:2; Dan 4:37, Dan 5:20-23
for: Amo 5:13; Eph 5:16
Carl Friedrich Keil and Franz Delitzsch
2:3
"Therefore thus saith Jehovah, Behold, I devise evil concerning this family, from which ye shall not withdraw your necks, and not walk loftily, for it is an evil time. Mic 2:4. In that day will men raise against you a proverb, and lament a lamentation. It has come to pass, they say; we are waste, laid waste; the inheritance of my people he exchanges: how does he withdraw it from me! To the rebellious one he divides our field." The punishment introduced with lâkhēn (therefore) will correspond to the sin. Because they reflect upon evil, to deprive their fellow-men of their possessions, Jehovah will bring evil upon this generation, lay a heavy yoke upon their neck, out of which they will not be able to necks, and under which they will not be able to walk loftily, or with extended neck. המּשׁפּחה הזּאת is not this godless family, but the whole of the existing nation, whose corrupt members are to be exterminated by the judgment (see Is 29:20.). The yoke which the Lord will bring upon them is subjugation to the hostile conqueror of the land and the oppression of exile (see Jer 27:12). Hâlakh rōmâh, to walk on high, i.e., with the head lifted up, which is a sign of pride and haughtiness. Rōmâh is different from קוממיּוּת, an upright attitude, in Lev 27:13. כּי עת רעה, as in Amos 5:13, but in a different sense, is not used of moral depravity, but of the distress which will come upon Israel through the laying on of the yoke. Then will the opponents raise derisive songs concerning Israel, and Israel itself will bewail its misery. The verbs yissâ', nâhâh, and 'âmar are used impersonally. Mâshâl is not synonymous with nehı̄, a mournful song (Ros.), but signifies a figurative saying, a proverb-song, as in Is 14:4; Hab 2:6. The subject to ישּׂא is the opponents of Israel, hence עליכם; on the other hand, the subject to nâhâh and 'âmar is the Israelites themselves, as נשׁדּנוּ teaches. נהיה is not a feminine formation from נהי, a mournful song, lamentum lamenti, i.e., a mournfully mournful song, as Rosenmller, Umbreit, and the earlier commentators suppose; but the niphal of היה (cf. Dan 8:27): actum est! it is all over! - an exclamation of despair (Le de Dieu, Ewald, etc.); and it is written after 'âmar, because נהיה as an exclamation is equivalent in meaning to an object. The omission of the copula Vav precludes our taking 'âmar in connection with what follows (Maurer). The following clauses are a still further explanation of נהיה: we are quite laid waste. The form נשׁדּנוּ for נשׁדּונוּ is probably chosen simply to imitate the tone of lamentation better (Hitzig). The inheritance of my people, i.e., the land of Canaan, He (Jehovah) changes, i.e., causes it to pass over to another possessor, namely, to the heathen. The words receive their explanation from the clauses which follow: How does He cause (sc., the inheritance) to depart from me! Not how does He cause me to depart. לשׁובב is not an infinitive, ad reddendum, or restituendum, which is altogether unsuitable, but nomen verbale, the fallen or rebellious one, like שׁובבה in Jer 31:22; Jer 49:4. This is the term applied by mourning Israel to the heathenish foe, to whom Jehovah apportions the fields of His people. The withdrawal of the land is the just punishment for the way in which the wicked great men have robbed the people of their inheritance.
John Gill
2:3 Therefore thus saith the Lord, behold, against this family do I devise an evil,.... Because of those evils of covetousness, oppression, and injustice, secretly devised, and deliberately committed, the Lord, who neither slumbers nor sleeps, declares, and would have it observed, that he had devised an evil of punishment against the whole nation of Israel, the ten tribes particularly, among whom these sins greatly prevailed; even an invasion of their land by the Assyrians, and the carrying of them captive from it into foreign parts:
from which ye shall not remove your necks; that is, they should not be able to deliver themselves from it; they would not be able to stop the enemy in his progress, having entered their land; nor oblige him to break up the siege of their city, before which he would sit, and there continue till he had taken it; and being carried captive by him, they would never be able to free themselves from the yoke of bondage put upon them, and under which they remain unto this day. The allusion is to beasts slipping their necks out of the collar or yoke put upon them: these sons of Belial had broke off the yoke of God's commandments, and now he will, put another yoke upon them, they shall never be able to cast off until the time of the restitution of all things, when all Israel shall be saved:
neither shall ye go haughtily; as they now did, in an erect posture, with necks stretched out, and heads lifted up high, and looking upon others with scorn and contempt; but hereafter it should be otherwise, their heads would hang down, their countenances be dejected, and their backs bowed with the burdens upon them:
for this time is evil; very calamitous, afflictive, and distressing; and so not a time for pride and haughtiness, but for dejection and humiliation; see Eph 5:16.
John Wesley
2:3 Against this family - God will devise evil against their family, as they devised evil against the family of their neighbours. Haughty - You have made others hang the head; so shall you now. Is evil - Full of miseries on the whole family of Jacob.
Robert Jamieson, A. R. Fausset and David Brown
2:3 against this family--against the nation, and especially against those reprobates in Mic 2:1-2.
I devise an evil--a happy antithesis between God's dealings and the Jews dealings (Mic 2:1). Ye "devise evil" against your fellow countrymen; I devise evil against you. Ye devise it wrongfully, I by righteous retribution in kind.
from which ye shall not remove your necks--as ye have done from the law. The yoke I shall impose shall be one which ye cannot shake off. They who will not bend to God's "easy yoke" (Mt 11:29-30), shall feel His iron yoke.
go haughtily--(Compare Note, see on Jer 6:28). Ye shall not walk as now with neck haughtily uplifted, for the yoke shall press down your "neck."
this time is evil--rather, "for that time shall be an evil time," namely, the time of the carrying away into captivity (compare Amos 5:13; Eph 5:16).
2:42:4: Յաւուր յայնմիկ առից ՚ի վերայ ձեր առակ. ողբասցեն ո՛ղբս ձայնիւ՝ եւ ասասցեն. Թշուառութեա՛մբ թշուառացաք։ Մասն ժողովրդեան իմոյ լարո՛վ չափեցաւ. եւ ո՛չ ոք էր որ արգելոյր զնա դարձուցանել. անդք մեր բաժանեցան[10562]. [10562] Ոմանք. ՚Ի վերայ ձեր առակս. ողբայցեն։
4 Այն օրը ձեր մասին առակ կը յօրինեմ, ողբ կը հնչեցնեն, կ’ողբան եւ կ’ասեն. “Ամբողջութեամբ թշուառացանք, իմ ժողովրդի բաժին հողը լարով չափուեց, եւ մէկը չկար, որ արգելէր այդպէս անել, մեր հանդերը բաժանուեցին”:
4 Այն օրը ձեր վրայ առակ պիտի շինեն Ու դառն ողբով պիտի ողբան ու ըսեն.‘Բոլորովին յափշտակուեցանք. Իմ ժողովուրդիս բաժինը փոխեց, Զանիկա ի՜նչպէս ինձմէ վերցուց. Մեր ագարակները ետ տալու տեղ՝ բաժնեց’»։
Յաւուր յայնմիկ [19]առից ի վերայ ձեր առակ. ողբասցեն ողբս ձայնիւ, եւ ասասցեն. Թշուառութեամբ թշուառացաք: [20]Մասն ժողովրդեան իմոյ լարով չափեցաւ, եւ ոչ ոք էր որ արգելոյր զնա դարձուցանել. անդք մեր բաժանեցան:

2:4: Յաւուր յայնմիկ առից ՚ի վերայ ձեր առակ. ողբասցեն ո՛ղբս ձայնիւ՝ եւ ասասցեն. Թշուառութեա՛մբ թշուառացաք։ Մասն ժողովրդեան իմոյ լարո՛վ չափեցաւ. եւ ո՛չ ոք էր որ արգելոյր զնա դարձուցանել. անդք մեր բաժանեցան[10562].
[10562] Ոմանք. ՚Ի վերայ ձեր առակս. ողբայցեն։
4 Այն օրը ձեր մասին առակ կը յօրինեմ, ողբ կը հնչեցնեն, կ’ողբան եւ կ’ասեն. “Ամբողջութեամբ թշուառացանք, իմ ժողովրդի բաժին հողը լարով չափուեց, եւ մէկը չկար, որ արգելէր այդպէս անել, մեր հանդերը բաժանուեցին”:
4 Այն օրը ձեր վրայ առակ պիտի շինեն Ու դառն ողբով պիտի ողբան ու ըսեն.‘Բոլորովին յափշտակուեցանք. Իմ ժողովուրդիս բաժինը փոխեց, Զանիկա ի՜նչպէս ինձմէ վերցուց. Մեր ագարակները ետ տալու տեղ՝ բաժնեց’»։
zohrab-1805▾ eastern-1994▾ western am▾
2:42:4 В тот день произнесут о вас притчу и будут плакать горьким плачем и говорить: >.
2:4 ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that λημφθήσεται λαμβανω take; get ἐφ᾿ επι in; on ὑμᾶς υμας you παραβολή παραβολη parable καὶ και and; even θρηνηθήσεται θρηνεω lament θρῆνος θρηνος lament ἐν εν in μέλει μελος member λέγων λεγω tell; declare ταλαιπωρίᾳ ταλαιπωρια wretchedness ἐταλαιπωρήσαμεν ταλαιπωρεω wretched μερὶς μερις portion λαοῦ λαος populace; population μου μου of me; mine κατεμετρήθη καταμετρεω in σχοινίῳ σχοινιον cord καὶ και and; even οὐκ ου not ἦν ειμι be ὁ ο the κωλύσων κωλυω prevent; withhold αὐτὸν αυτος he; him τοῦ ο the ἀποστρέψαι αποστρεφω turn away; alienate οἱ ο the ἀγροὶ αγρος field ἡμῶν ημων our διεμερίσθησαν διαμεριζω divide
2:4 בַּ ba בְּ in † הַ the יֹּ֨ום yyˌôm יֹום day הַ ha הַ the ה֜וּא hˈû הוּא he יִשָּׂ֧א yiśśˈā נשׂא lift עֲלֵיכֶ֣ם ʕᵃlêḵˈem עַל upon מָשָׁ֗ל māšˈāl מָשָׁל proverb וְ wᵊ וְ and נָהָ֨ה nāhˌā נהה lament נְהִ֤י nᵊhˈî נְהִי lamentation נִֽהְיָה֙ nˈihyā היה be אָמַר֙ ʔāmˌar אמר say שָׁדֹ֣וד šāḏˈôḏ שׁדד despoil נְשַׁדֻּ֔נוּ nᵊšaddˈunû שׁדד despoil חֵ֥לֶק ḥˌēleq חֵלֶק share עַמִּ֖י ʕammˌî עַם people יָמִ֑יר yāmˈîr מור exchange אֵ֚יךְ ˈʔêḵ אֵיךְ how יָמִ֣ישׁ yāmˈîš מושׁ depart לִ֔י lˈî לְ to לְ lᵊ לְ to שֹׁובֵ֥ב šôvˌēv שֹׁובֵב apostate שָׂדֵ֖ינוּ śāḏˌênû שָׂדֶה open field יְחַלֵּֽק׃ yᵊḥallˈēq חלק divide
2:4. in die illa sumetur super vos parabola et cantabitur canticum cum suavitate dicentium depopulatione vastati sumus pars populi mei commutata est quomodo recedet a me cum revertatur qui regiones nostras dividatIn that day a parable shall be taken up upon you, and a song shall be sung with melody by them that say: We are laid waste and spoiled: the portion of my people is changed: how shall he depart from me, whereas he is returning that will divide our land?
4. In that day shall they take up a parable against you, and lament with a doleful lamentation, say, We be utterly spoiled: he changeth the portion of my people: how doth he remove from me! to the rebellious he divideth our fields.
2:4. In that day, a parable will be taken up about you, and a song will be sung with sweetness, saying: “We have been devastated by depopulation.” The fate of my people has been altered. How can he withdraw from me, when he might be turned back, he who might tear apart our country?
2:4. In that day shall [one] take up a parable against you, and lament with a doleful lamentation, [and] say, We be utterly spoiled: he hath changed the portion of my people: how hath he removed [it] from me! turning away he hath divided our fields.
In that day shall [one] take up a parable against you, and lament with a doleful lamentation, [and] say, We be utterly spoiled: he hath changed the portion of my people: how hath he removed [it] from me! turning away he hath divided our fields:

2:4 В тот день произнесут о вас притчу и будут плакать горьким плачем и говорить: <<мы совершенно разорены! удел народа моего отдан другим; как возвратится ко мне! поля наши уже разделены иноплеменникам>>.
2:4
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
λημφθήσεται λαμβανω take; get
ἐφ᾿ επι in; on
ὑμᾶς υμας you
παραβολή παραβολη parable
καὶ και and; even
θρηνηθήσεται θρηνεω lament
θρῆνος θρηνος lament
ἐν εν in
μέλει μελος member
λέγων λεγω tell; declare
ταλαιπωρίᾳ ταλαιπωρια wretchedness
ἐταλαιπωρήσαμεν ταλαιπωρεω wretched
μερὶς μερις portion
λαοῦ λαος populace; population
μου μου of me; mine
κατεμετρήθη καταμετρεω in
σχοινίῳ σχοινιον cord
καὶ και and; even
οὐκ ου not
ἦν ειμι be
ο the
κωλύσων κωλυω prevent; withhold
αὐτὸν αυτος he; him
τοῦ ο the
ἀποστρέψαι αποστρεφω turn away; alienate
οἱ ο the
ἀγροὶ αγρος field
ἡμῶν ημων our
διεμερίσθησαν διαμεριζω divide
2:4
בַּ ba בְּ in
הַ the
יֹּ֨ום yyˌôm יֹום day
הַ ha הַ the
ה֜וּא hˈû הוּא he
יִשָּׂ֧א yiśśˈā נשׂא lift
עֲלֵיכֶ֣ם ʕᵃlêḵˈem עַל upon
מָשָׁ֗ל māšˈāl מָשָׁל proverb
וְ wᵊ וְ and
נָהָ֨ה nāhˌā נהה lament
נְהִ֤י nᵊhˈî נְהִי lamentation
נִֽהְיָה֙ nˈihyā היה be
אָמַר֙ ʔāmˌar אמר say
שָׁדֹ֣וד šāḏˈôḏ שׁדד despoil
נְשַׁדֻּ֔נוּ nᵊšaddˈunû שׁדד despoil
חֵ֥לֶק ḥˌēleq חֵלֶק share
עַמִּ֖י ʕammˌî עַם people
יָמִ֑יר yāmˈîr מור exchange
אֵ֚יךְ ˈʔêḵ אֵיךְ how
יָמִ֣ישׁ yāmˈîš מושׁ depart
לִ֔י lˈî לְ to
לְ lᵊ לְ to
שֹׁובֵ֥ב šôvˌēv שֹׁובֵב apostate
שָׂדֵ֖ינוּ śāḏˌênû שָׂדֶה open field
יְחַלֵּֽק׃ yᵊḥallˈēq חלק divide
2:4. in die illa sumetur super vos parabola et cantabitur canticum cum suavitate dicentium depopulatione vastati sumus pars populi mei commutata est quomodo recedet a me cum revertatur qui regiones nostras dividat
In that day a parable shall be taken up upon you, and a song shall be sung with melody by them that say: We are laid waste and spoiled: the portion of my people is changed: how shall he depart from me, whereas he is returning that will divide our land?
2:4. In that day, a parable will be taken up about you, and a song will be sung with sweetness, saying: “We have been devastated by depopulation.” The fate of my people has been altered. How can he withdraw from me, when he might be turned back, he who might tear apart our country?
2:4. In that day shall [one] take up a parable against you, and lament with a doleful lamentation, [and] say, We be utterly spoiled: he hath changed the portion of my people: how hath he removed [it] from me! turning away he hath divided our fields.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Пророк продолжает изображение предстоящего народу наказания. Бедствие народа, по слову пророка, найдет выражение в плачевной песни, которая вместе с тем будет притчей или сатирой на народ. Пророк составляет эту притчу. - В тот день, т. е. в день, когда постигнет народ наказание. - И будут плакать горьким плачем. евр. выражение nahah nehi nibjah трудно для понимания и переводится различно. LXX и Вульг. считали nihjah именем существ. и перевели его словом meloя (слав. "и восплачется плач с песнию", ee melei) и suavitas (Вульг. cum suavitate). Новейшие комментаторы считают nihjah причастной формой (инфал) от гл. hajah быть и переводят: сделано, стало, совершилось, причем следующему далее гл. аmar (рус. "будут говорить") придают значение латинского inquit "свершилось", скажут, мы совершенно разорены (Эвальд, Гитциг, Кнабенбауэр). Русские переводчики приняли nihjah за другую форму существ. nehi плач и все выражение nahah nehi nilijah перевели: "и восплачут плачем плача", или "горьким плачем". У евреев, как известно, было в обычае составлять плачевные песни или kinoth на смерть героев и на гибель городов (ср. Ам V:1). От этого обычая заимствован и образ пророка, - Мы совершенно разорены! LXX и слав. буквально передают евр. текст выражения, перевода - "бедcтво пострадахом". - Удел народа моего отдан (jamir) другим: (речь, по смыслу рус. т., от имени источника или составителя плачевной песни. LXX, вероятно, вместо jamir (отошел) читали jamid, katemetrhqh (от madad измерять и для ясности добавили слово en scoiniw - ужем, веревкою; отсюда в слав. "часть людий моих измерися ужем". - Как (ech) возвратится ко мне: LXX евр. ech, по-видимому, прочитали как ain (нет) и потому перевели выражением kai ouk hn; вместо li (мне) LXX читали lо (ему); сл. leschovev, относящееся к следующему предложению, они приняли за infinitiv от schuv (возвращать); отсюда в слав. "и не бе возбраняяй его еже отвратитися", т. е. не было препятствующего отнятию его. - Поля наши разделены иноплеменниками (leschovev): последнее слово отнесено LXX к предыдущему предложению и понято в смысле глагола; поэтому конец ст. в слав. читается: "села ваша разделена быша".
Adam Clarke: Commentary on the Bible - 1831
2:4: Take up a parable against you - Your wickedness and your punishment shall be subjects of common conversation; and a funeral dirge shall be composed and sung for you as for the dead. The lamentation is that which immediately follows: We be utterly spoiled; and ends, Are these his doings? Mic 2:7.
Albert Barnes: Notes on the Bible - 1834
2:4: In that day shall one take up a parable against you - The mashal or likeness may, in itself, be any speech in which one thing is likened to another:
1) "figured speech,"
2) "proverb," and, since such proverbs were often sharp sayings against others,
3) "taunting figurative speech."
But of the person himself it is always said, he "is made, becomes a proverb" Deu 28:37; Kg1 9:7; Ch2 7:20; Psa 44:15; Psa 69:12; Jer 24:9; Eze 14:8. To take up or utter such a speech against one, is, elsewhere, followed by the speech itself; "Thou shalt take up this parable against the king of Babylon, and say, ..." Isa 14:4. "Shall not all these take up a parable against him, and say, ..." Hab 2:6. Although then the name of the Jews has passed into a proverb of reproach (Jerome, loc. cit.), this is not contained here. The parable here must be the same as the doleful lamentation, or dirge, which follows. No mockery is more cutting or fiendish, than to repeat in jest words by which one bemoans himself. The dirge which Israel should use of themselves in sorrow, the enemy shall take up in derision, as Satan does doubtless the self-condemnation of the damned. Ribera: "Men do any evil, undergo any peril, to avoid shame. God brings before us that deepest and eternal shame," the shame and everlasting contempt, in presence of Himself and angels and devils and the good Psa 52:6-7; Isa 66:24, that we may avoid shame by avoiding evil.
And lament with a doleful lamentation - The words in Hebrew are varied inflections of a word imitating the sounds of woe. It is the voice of woe in all languages, because the voice of nature. Shall wail a wail of woe, It is the funeral dirge over the dead Jer 31:15, or of the living doomed to die Eze 32:18; it is sometimes the measured mourning of those employed to call forth sorrow Amo 5:16; Jer 9:17, Jer 9:19, or mourning generally Sa1 7:2; Jer 9:18. Among such elegies, are still Zion-songs, (elegies over the ruin of Zion,) and mournings for the dead. The word woe is thrice repeated in Hebrew, in different forms, according to that solemn way, in which the extremest good or evil is spoken of; the threefold blessing, morning and evening, with the thrice-repeated name of God Num 6:24-26, impressing upon them the mystery which developed itself, as the divinity of the Messiah and the personal agency of the Holy Spirit were unfolded to them. The dirge which follows is purposely in abrupt brief words, as those in trouble speak, with scarce breath for utterance. First, in two words, with perhaps a softened inflection, they express the utterness of their desolation. Then, in a threefold sentence, each clause consisting of three short words, they say what God had done, but name Him not, because they are angry with Him. God's chastisements irritate those whom they do not subdue .
The portion of my people He changeth;
How removeth He (it) as to me!
To a rebel our fields He divideth.
They act the patriot. They, the rich, mourn over "the portion of my people" (they say) which they had themselves despoiled: they speak, (as men do,) as if things were what they ought to be: they hold to the theory and ignore the facts. As if, because God had divided it to His people, therefore it so remained! as if, because the poor were in theory and by God's law provided for, they were so in fact! Then they are enraged at God's dealings. He removeth the portion as to me; and to whom giveth He our fields?
"To a rebel!" the Assyrian, or the Chaldee. They had deprived the poor of their portion of "the Lord's land" . And now they marvel that God resumes the possession of His own, and requires from them, not the fourfold Exo 22:1; Sa2 12:6; Luk 19:8 only of their spoil, but His whole heritage. Well might Assyrian or Chaldee, as they did, jeer at the word, renegade. They had not forsaken their gods; - but Israel, what was its whole history but a turning back? "Hath a nation changed their gods, which yet are no gods? But My people have changed their glory for that which doth not profit" Jer 2:11.
Such was the meaning in their lips. The word "divideth" had the more bitterness, because it was the Rev_ersal of that first "division" at the entrance into Canaan. Then, with the use of this same word Num 26:53, Num 26:55-56; Jos 13:7; Jos 14:5; Jos 18:2, Jos 18:5, Jos 18:10; Jos 19:51, the division of the land of the pagan was appointed to them. Ezekiel, in his great symbolic vision, afterward prophesied the restoration of Israel, with the use of this same term Eze 47:21. Joel spoke of the parting of their land, under this same term, as a sin of the pagan (Joel 4:2, (Joe 3:3 in English)). Now, they say, God "divideth our fields," not to us, but to the pagan, whose lands He gave us. It was a change of act: in impenitence, they think it a change of purpose or will. But what lies in that, we be "utterly despoiled?" Despoiled of everything; of what they felt, temporal things; and of what they did not feel, spiritual things.
Despoiled of the land of promise, the good things of this life, but also of the Presence of God in His Temple, the grace of the Lord, the image of God and everlasting glory. "Their portion" was changed, as to themselves and with others. As to themselvcs, riches, honor, pleasure, their own land, were changed into want, disgrace, suffering, captivity; and yet more bitter was it to see others gain what they by their own fault had forfeited. As time went on, and their transgression deepened, the exchange of the portion of that former people of God became more complete. The casting-off of the Jews was the grafting-in of the Gentiles Act 13:46. Seeing ye judge yourselves unworthy of everlasting life, lo! we turn to the Gentiles. And so they who were "no people" Rom 10:19, became the people of God, and they who were His people, became, for the time, "not My people" Hos 1:9 : and "the adoption of sons, and the glory, and the covenants, and the lawgiving, and the service of God, and the promises" Rom 9:4-5, came to us Gentiles, since to us Christ Himself our God blessed foRev_er came, and made us His.
How hath He removed - The words do not say what He removed. They thought of His gifts, the words include Himself. They say "How?" in amazement. The change is so great and bitter, it cannot be said. Time, yea eternity cannot utter it. "He hath divided our fields." The land was but the outward symbol of the inward heritage. Unjust gain, kept back, is restored with usury Pro 1:19; it taketh away the life of the owners thereof. The vineyard whereof the Jews said, the inheritance shall be ours, was taken from them and given to others, even to Christians. So now is that awful change begun, when Christians, leaving God, their only unchanging Good, turn to earthly vanities, and, for the grace of God which He withdraws, have these only for their fleeting portion, until it shall be finally exchanged in the Day of Judgment Luk 16:25. Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things; but now he is comforted and thou art tormented.
Israel defended himself in impenitence and self-righteousness. He was already the Pharisee. The doom of such was hopeless. The prophet breaks in with a renewed, "Therefore." He had already prophesied that they should lose the lands which they had unjustly gotten, the land which they had profaned. He had described it in their own impenitent words. Now on the impenitence he pronounces the judgment which impenitence entails, that they should not be restored
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: shall: Num 23:7, Num 23:18, Num 24:3, Num 24:15; Job 27:1; Isa 14:4; Eze 16:44; Hab 2:6; Mar 12:12
and lament: Sa2 1:17; Ch2 35:25; Jer 9:10, Jer 9:17-21, Jer 14:18; Joe 1:8, Joe 1:13; Amo 5:1, Amo 5:17
a doleful lamentation: Heb. a lamentation of lamentations, Lam. 1:1-5:22; Eze 2:10
We: Deu 28:29; Isa 6:11, Isa 24:3; Jer 9:19, Jer 25:9-11; Zep 1:2
he: etc
he hath changed: Mic 2:10, Mic 1:15; Kg2 17:23, Kg2 17:24; Ch2 36:20, Ch2 36:21; Isa 63:17, Isa 63:18
turning away he: or, instead of restoring
Geneva 1599
2:4 In that day shall [one] take up a parable against you, and lament with a doleful lamentation, [and] say, (b) We be utterly spoiled: he hath changed the portion of my people: how hath he removed [it] from me! turning away he hath divided our fields.
(b) Thus the Jews lament and say that there is no hope of restitution, seeing their possessions are divided among the enemies.
John Gill
2:4 In that day shall one take up a parable against you,.... Making use of your name, as a byword, a proverb, a taunt, and a jeer; mocking at your calamities and miseries: or, "concerning you" (c); take up and deliver out a narrative of your troubles, in figurative and parabolical expressions; which Kimchi thinks is to be understood of a false prophet, finding his prophecies and promises come to nothing; or rather a stranger, a bystander, a spectator of their miseries, an insulting enemy, mimicking and representing them; or one of themselves, in the name of the rest:
and lament with a doleful lamentation; or, "lament a lamentation of lamentation" (d): a very grievous one; or, "a lamentation that is", or "shall be", or "is done" (e); a real one, and which will continue:
and say, we be utterly spoiled; our persons, families, and friends; our estates, fields, and vineyards; our towns and cities, and even our whole land, all laid waste, spoiled, and plundered:
he hath changed the portion of my people; the land of Israel, which was the portion of the people of it, given unto them as their portion by the Lord; but now he, or the enemy the Assyrian, or God by him, had changed the possessors of it; had taken it away from Israel, and given it to others:
how hath he removed it from me! the land that was my portion, and the portion of my people; how comes it to pass that he hath taken away that which was my property, and given it to another! how strange is this! how suddenly was it done! and by what means!
turning away, he hath divided our fields; either God, turning away from his people, because of their sins, divided their fields among their enemies; "instead of restoring" (f), as some read it, he did so; or the enemy the Assyrian, turning away after he had conquered the land, and about to return to his own country, divided it among his soldiers: or, "to the perverse", or "rebellious one (g), he divideth our fields"; that is, the Lord divides them to the wicked, perverse, and blaspheming king of Assyria; so the word is used of one that goes on frowardly, and backslides, Is 57:17.
(c) "super vos", Pagninus, Montanus; "de vobis", Junius & Tremellius, Piscator; "super vobis", Cocceius. (d) "et lamentabitur lamentum lamenti", Montanus. (e) "factum est", De Dieu; "ejulatu vero", Cocceius; "actum est", Burkius. (f) "pro reddendo", Castalio. (g) "aversus, refractarius", Drusius; "ingrato et rebelli", De Dieu.
John Wesley
2:4 A parable - A taunting proverb. And lament - Your friends for you, and you for yourselves. He - God. Portion - Their wealth, plenty, freedom, joy and honour, into poverty, famine, servitude, grief and dishonour. How - How dreadfully hath God dealt with Israel; removing their persons into captivity, and transferring their possession to their enemies? Turning away - Turning away from us in displeasure. God hath divided our fields among others.
Robert Jamieson, A. R. Fausset and David Brown
2:4 one take up a parable against you--that is, Some of your foes shall do so, taking in derision from your own mouth your "lamentation," namely, "We be spoiled," &c.
lament with a doleful lamentation--literally, "lament with a lamentation of lamentations." Hebrew, naha, nehi, nihyah, the repetition representing the continuous and monotonous wail.
he hath changed the portion of my people--a charge of injustice against Jehovah. He transfers to other nations the sacred territory assigned as the rightful portion of our people (Mic 1:15).
turning away he hath divided our fields--Turning away from us to the enemy, He hath divided among them our fields. CALVIN, as the Margin, explains, "Instead of restoring our territory, He hath divided our fields among our enemies, each of whom henceforward will have an interest in keeping what he hath gotten: so that we are utterly shut out from hope of restoration." MAURER translates as a noun, "He hath divided our fields to a rebel," that is, to the foe who is a rebel against the true God, and a worshipper of idols. So "backsliding," that is, backslider (Jer 49:4). English Version gives a good sense; and is quite tenable in the Hebrew.
2:52:5: վասն այնորիկ ո՛չ ոք իցէ որ արկանիցէ լարաբաժին ՚ի վիճակ։ Յեկեղեցւոջ Տեառն[10563] [10563] Ոմանք. Լարաբաժին վի՛՛։
5 Դրա համար չի գտնուի մէկը, որ վիճակով լարաբաժին գցի ժողովում:
5 Անոր համար Տէրոջը ժողովին մէջ Վիճակով լար քաշող մը պիտի չունենաս։
Վասն այնորիկ ոչ ոք իցէ որ արկանիցէ լարաբաժին ի վիճակ յեկեղեցւոջ Տեառն:

2:5: վասն այնորիկ ո՛չ ոք իցէ որ արկանիցէ լարաբաժին ՚ի վիճակ։ Յեկեղեցւոջ Տեառն[10563]
[10563] Ոմանք. Լարաբաժին վի՛՛։
5 Դրա համար չի գտնուի մէկը, որ վիճակով լարաբաժին գցի ժողովում:
5 Անոր համար Տէրոջը ժողովին մէջ Վիճակով լար քաշող մը պիտի չունենաս։
zohrab-1805▾ eastern-1994▾ western am▾
2:52:5 Посему не будет у тебя никого, кто бросил бы жребий для измерения в собрании пред Господом.
2:5 διὰ δια through; because of τοῦτο ουτος this; he οὐκ ου not ἔσται ειμι be σοι σοι you βάλλων βαλλω cast; throw σχοινίον σχοινιον cord ἐν εν in κλήρῳ κληρος lot; allotment ἐν εν in ἐκκλησίᾳ εκκλησια assembly κυρίου κυριος lord; master
2:5 לָכֵן֙ lāḵˌēn לָכֵן therefore לֹֽא־ lˈō- לֹא not יִֽהְיֶ֣ה yˈihyˈeh היה be לְךָ֔ lᵊḵˈā לְ to מַשְׁלִ֥יךְ mašlˌîḵ שׁלך throw חֶ֖בֶל ḥˌevel חֶבֶל cord בְּ bᵊ בְּ in גֹורָ֑ל ḡôrˈāl גֹּורָל lot בִּ bi בְּ in קְהַ֖ל qᵊhˌal קָהָל assembly יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
2:5. propter hoc non erit tibi mittens funiculum sortis in coetu DominiTherefore thou shalt have none that shall cast the cord of a lot in the assembly of the Lord.
5. Therefore thou shalt have none that shall cast the line by lot in the congregation of the LORD.
2:5. Because of this, there will be for you no casting of the cord of fate in the assembly of the Lord.
2:5. Therefore thou shalt have none that shall cast a cord by lot in the congregation of the LORD.
Therefore thou shalt have none that shall cast a cord by lot in the congregation of the LORD:

2:5 Посему не будет у тебя никого, кто бросил бы жребий для измерения в собрании пред Господом.
2:5
διὰ δια through; because of
τοῦτο ουτος this; he
οὐκ ου not
ἔσται ειμι be
σοι σοι you
βάλλων βαλλω cast; throw
σχοινίον σχοινιον cord
ἐν εν in
κλήρῳ κληρος lot; allotment
ἐν εν in
ἐκκλησίᾳ εκκλησια assembly
κυρίου κυριος lord; master
2:5
לָכֵן֙ lāḵˌēn לָכֵן therefore
לֹֽא־ lˈō- לֹא not
יִֽהְיֶ֣ה yˈihyˈeh היה be
לְךָ֔ lᵊḵˈā לְ to
מַשְׁלִ֥יךְ mašlˌîḵ שׁלך throw
חֶ֖בֶל ḥˌevel חֶבֶל cord
בְּ bᵊ בְּ in
גֹורָ֑ל ḡôrˈāl גֹּורָל lot
בִּ bi בְּ in
קְהַ֖ל qᵊhˌal קָהָל assembly
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
2:5. propter hoc non erit tibi mittens funiculum sortis in coetu Domini
Therefore thou shalt have none that shall cast the cord of a lot in the assembly of the Lord.
2:5. Because of this, there will be for you no casting of the cord of fate in the assembly of the Lord.
2:5. Therefore thou shalt have none that shall cast a cord by lot in the congregation of the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Ст. 5: многие комментаторы понимают, как слова, обращенные к пророку нечестивыми людьми, раздраженными его предсказаниями. Враги пророка выражают желание, чтобы умер, не оставив потомства (Гитциг, Орелли, Новак). Другие комментаторы (Юнгеров, Гоонакер) считают ст. 5-й заключением плачевной песни, изложенной в предшествующем стихе. После завоевания земли ханаанской евреи бросали жребий для разделения земли по коленам (Нав XVIII:8-10) в собрании у дверей скинии в Силоме. Заимствуя от этого факта образ выражения, пророк хочет сказать, что во время наступающего бедствия вся земля перейдет в руки врагов, а народ пойдет в плен, так что некому будет бросать жребий (слав. "не будет тебе вмещущ ужа в жребии") для разделения участков.
Adam Clarke: Commentary on the Bible - 1831
2:5: None that shall cast a cord - You will no more have your inheritance divided to you by lot, as it was to your fathers; ye shall neither have fields nor possessions of any kind.
Albert Barnes: Notes on the Bible - 1834
2:5: Therefore thou shalt have none that shall east a cord by lot in the congregation of the Lord - Thou, in the first instance, is the impenitent Jew of that day. God had promised by Hosea to restore Judah; shortly after, the prophet himself foretells it Mic 2:12. Now he forewarns these and such as these, that they would have no portion in it. They had "neither part nor lot in this matter" Act 8:21. They, the not-Israel then, were the images and ensamples of the not-Israel afterward, those who seem to be God's people and are not; members of the body, not of the soul of the Church; who have a sort of faith, but have not love. Such was afterward the Israel after the flesh, which was broken off, while the true Israel was restored, passing out of themselves into Christ. Such, at the end, shall be those, who, being admitted by Christ into "their portion," renounce the world in word not in deed. Such shall have "no portion foRev_er "in the congregation of the Lord." For "nothing defiled shall enter there, nor whatsoever worketh abomination or a lie, but they which are written in the Lamb's book of life" Rev 21:27.
The ground of their condemnation is their resistance to light and known truth. These not only "entered not in" Luk 11:52, themselves, but, being hinderers of God's word, them that were entering in, they hindered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: cast: Deu 32:8; Jos 18:4, Jos 18:10; Psa 16:6; Hos 9:3
the congregation: Deu 23:2, Deu 23:8; Neh 7:61
Carl Friedrich Keil and Franz Delitzsch
2:5
"Therefore wilt thou have none to cast a measure for the lot in the congregation of Jehovah." With lâkhēn (therefore) the threat, commenced with lâkhēn in Mic 2:3, is resumed and applied to individual sinners. The whole nation is not addressed in לך, still less the prophet, as Hitzig supposes, but every individual among the tyrannical great men (Mic 2:1, Mic 2:2). The singular is used instead of the plural, to make the address more impressive, that no one may imagine that he is excepted from the threatened judgment. For a similar transition from the plural to the singular, see Mic 3:10. The expression, to cast the measure begōrâl, i.e., in the nature of a lot (equivalent to for a lot, or as a lot), may be explained on the ground that the land was divided to the Israelites by lot, and then the portion that fell to each tribe was divided among the different families by measure. The words are not to be taken, however, as referring purely to the future, as Caspari supposes, i.e., to the time when the promised land would be divided afresh among the people on their return. For even if the prophet does proclaim in Mic 2:12, Mic 2:13 the reassembling of Israel and its restoration to its hereditary land, this thought cannot be arbitrarily taken for granted here. We therefore regard the words as containing a general threat, that the ungodly will henceforth receive no further part in the inheritance of the Lord, but that they are to be separated from the congregation of Jehovah.
Geneva 1599
2:5 Therefore thou shalt have none that shall cast a cord by lot in (c) the congregation of the LORD.
(c) You will have no more lands to divide as you had in times past, and as you used to measure them in the Jubilee.
John Gill
2:5 Therefore thou shalt have none that shall cast a cord by lot,.... This confirms what was before delivered in a parabolical way, and as a lamentation; and is spoken either to the false prophet, as Kimchi; who should not be, nor have any posterity to inherit by lot the land of Israel; or to those oppressors that took away houses and fields from others, these should have no part nor lot in the land any more; or rather to the whole, people of Israel, who should no more inherit their land after their captivity, as they have not to this day. The allusion is to the distribution of the land by lot, and the dividing of it by a cord or line, as in Joshua's time; but now there should be no land in the possession of Israelites to be divided among them; nor any people to divide it to, being scattered up and down in the world, and so no need of any person to be employed in such service; nor any sanhedrim or court of judicature to apply unto for a just and equal division and distribution, who perhaps may be meant in the next clause:
in the congregation of the Lord; unless this is to be understood of the body of the people, who were formerly called the congregation of the Lord, Deut 23:1; though now they had forfeited this character, and are only called so ironically, as some think. Aben Ezra interprets it, when the Lord returns the captivity of his people; and so Kimchi, who applies it to the false prophet, as before observed, who at this time should have no part nor lot in the land.
John Wesley
2:5 Thou shalt have - None that shall ever return to this land, to see it allotted by line and given them to possess it. In the congregation - They shall no more be the congregation of the Lord, nor their children after them.
Robert Jamieson, A. R. Fausset and David Brown
2:5 Therefore--resumed from Mic 2:3. On account of your crimes described in Mic 2:1-2.
thou--the ideal individual ("me," Mic 2:4), representing the guilty people in whose name he spoke.
none that . . . cast a cord by lot--none who shall have any possession measured out.
in the congregation of the Lord--among the people consecrated to Jehovah. By covetousness and violence (Mic 2:2) they had forfeited "the portion of Jehovah's people." This is God's implied answer to their complaint of injustice (Mic 2:4).
2:62:6: մի՛ լայք արտասուօք, եւ մի՛ արտասուեսցեն ՚ի վերայ այդորիկ. զի ո՛չ մերժեսցէ զնախատինս։
6 Լաց մի՛ եղէք արցունքներով, եւ թող լաց չլինեն նրա վրայ, քանի որ նա չի մերժի նախատինքները:
6 Մարգարէութիւն ընողներուն՝«Մարգարէութիւն մի՛ ընէք», կ’ըսեն.«Անոնց մարգարէութիւն պիտի չընեն, քանզի նախատինքը պիտի չվերնայ»։
[21]Մի՛ լայք արտասուօք, եւ մի՛ արտասուեսցեն ի վերայ այդորիկ. զի ոչ մերժեսցէ զնախատինս:

2:6: մի՛ լայք արտասուօք, եւ մի՛ արտասուեսցեն ՚ի վերայ այդորիկ. զի ո՛չ մերժեսցէ զնախատինս։
6 Լաց մի՛ եղէք արցունքներով, եւ թող լաց չլինեն նրա վրայ, քանի որ նա չի մերժի նախատինքները:
6 Մարգարէութիւն ընողներուն՝«Մարգարէութիւն մի՛ ընէք», կ’ըսեն.«Անոնց մարգարէութիւն պիտի չընեն, քանզի նախատինքը պիտի չվերնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
2:62:6 Не пророчествуйте, пророки; не пророчествуйте им, чтобы не постигло вас бесчестие.
2:6 μὴ μη not κλαίετε κλαιω weep; cry δάκρυσιν δακρυ tear μηδὲ μηδε while not; nor δακρυέτωσαν δακρυω shed tears ἐπὶ επι in; on τούτοις ουτος this; he οὐ ου not γὰρ γαρ for ἀπώσεται απωθεω thrust away; reject ὀνείδη ονειδος disgrace
2:6 אַל־ ʔal- אַל not תַּטִּ֖פוּ taṭṭˌifû נטף drop יַטִּיפ֑וּן yaṭṭîfˈûn נטף drop לֹֽא־ lˈō- לֹא not יַטִּ֣פוּ yaṭṭˈifû נטף drop לָ lā לְ to אֵ֔לֶּה ʔˈēlleh אֵלֶּה these לֹ֥א lˌō לֹא not יִסַּ֖ג yissˌaḡ סוג turn כְּלִמֹּֽות׃ kᵊlimmˈôṯ כְּלִמָּה insult
2:6. ne loquamini loquentes non stillabit super istos non conprehendet confusioSpeak ye not, saying: It shall not drop upon these, confusion shall not take them.
6. Prophesy ye not, they prophesy. They shall not prophesy to these: reproaches shall not depart.
2:6. Do not speak by saying, “It will not drop on these ones; shame will not embrace them.”
2:6. Prophesy ye not, [say they to them that] prophesy: they shall not prophesy to them, [that] they shall not take shame.
Prophesy ye not, [say they to them that] prophesy: they shall not prophesy to them, [that] they shall not take shame:

2:6 Не пророчествуйте, пророки; не пророчествуйте им, чтобы не постигло вас бесчестие.
2:6
μὴ μη not
κλαίετε κλαιω weep; cry
δάκρυσιν δακρυ tear
μηδὲ μηδε while not; nor
δακρυέτωσαν δακρυω shed tears
ἐπὶ επι in; on
τούτοις ουτος this; he
οὐ ου not
γὰρ γαρ for
ἀπώσεται απωθεω thrust away; reject
ὀνείδη ονειδος disgrace
2:6
אַל־ ʔal- אַל not
תַּטִּ֖פוּ taṭṭˌifû נטף drop
יַטִּיפ֑וּן yaṭṭîfˈûn נטף drop
לֹֽא־ lˈō- לֹא not
יַטִּ֣פוּ yaṭṭˈifû נטף drop
לָ לְ to
אֵ֔לֶּה ʔˈēlleh אֵלֶּה these
לֹ֥א lˌō לֹא not
יִסַּ֖ג yissˌaḡ סוג turn
כְּלִמֹּֽות׃ kᵊlimmˈôṯ כְּלִמָּה insult
2:6. ne loquamini loquentes non stillabit super istos non conprehendet confusio
Speak ye not, saying: It shall not drop upon these, confusion shall not take them.
2:6. Do not speak by saying, “It will not drop on these ones; shame will not embrace them.”
2:6. Prophesy ye not, [say they to them that] prophesy: they shall not prophesy to them, [that] they shall not take shame.
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
6. Ст. 6-7: весьма трудны для перевода и толкования. Комментаторы понимают эти стихи различно, и наш рус. перевод представляет только одно из толкований на эти стихи. Трудность при толковании ст. 6-го возникает вследствие неясности значения три раза употребленного в стихе гл. nataph. Гл. nataph означает лить, капать, в переносном смысле - лить, т. е. произносить речи, проповедовать, говорить. LXX поняли глагол в значение "лить слезы", и отсюда в слав. явилось: "не плачитеся слезами, ниже да слезят о сих". Kaк видно из дальнейших слов ("не отвержет бо укоризны") LXX понимали ст. 6: как приглашение пророка не лить слез по поводу предстоящего бедствия ввиду неотвратимости его. Получилась мысль, мало идущая к контексту речи. Другие переводы и все новейшие комментаторы обыкновенно понимают гл. nataph в ст. 6-м в значении переносном - говорить, пророчествовать. Но является вопрос: о каком пророчествовании идет речь в ст. 6-м? По смыслу нашего перевода, в ст. 6-м идет речь о ложном пророчестве: пророк обращается с увещанием к ложным пророкам не пророчествовать, дабы своими пророчествами, возвещающими обычно мир и благополучие, не навлечь на себя бесчестие, ибо эти пророчества не исполнятся (ср. Втор XVIII:22). По Вульг. и по толкованию новейших комментаторов (Орелли, Новак, Гоонакер) ст. 6-й представляет обращение к самому пророку Михею или вообще к истинным пророкам со стороны ложных пророков или со стороны нечестивых современников. Смысл обращения таков: Михей не должен пророчествовать, потому что бесчестие не постигнет народа (Вульг.: "не пророчествуйте; не изольется на них, не постигнет их бесчестие").
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Prophesy ye not, say they to them that prophesy: they shall not prophesy to them, that they shall not take shame. 7 O thou that art named the house of Jacob, is the spirit of the LORD straitened? are these his doings? do not my words do good to him that walketh uprightly? 8 Even of late my people is risen up as an enemy: ye pull off the robe with the garment from them that pass by securely as men averse from war. 9 The women of my people have ye cast out from their pleasant houses; from their children have ye taken away my glory for ever. 10 Arise ye, and depart; for this is not your rest: because it is polluted, it shall destroy you, even with a sore destruction. 11 If a man walking in the spirit and falsehood do lie, saying, I will prophesy unto thee of wine and of strong drink; he shall even be the prophet of this people.
Here are two sins charged upon the people of Israel, and judgments denounced against them for each, such judgments as exactly answer the sin--persecuting God's prophets and oppressing God's poor.
I. Persecuting God's prophets, suppressing and silencing them, is a sin that provokes God as much as anything, for it not only spits in the face of his authority over us, but spurns at the bowels of his mercy to us; for his sending prophets to us is a sure and valuable token of his goodwill. Now observe here,
1. What the obstruction and opposition were which this people gave to God's prophets: They said to those that prophesy, Prophesy ye not, as Isa. xxx. 10. They said to the seers, "See not; do not trouble us with accounts of what you have seen, nor bring us any such frightful messages." They must either not prophesy at all or prophesy only what is pleasing. The word for prophesying here signifies dropping, for the words of the prophets dropped from heaven as the dew. Note, Those that hate to be reformed hate to be reproved, and do all they can to silence faithful ministers. Amos was forbidden to prophesy, Amos vii. 10, &c. Therefore persecutors stop their breath, because they have no other way to stop their mouths; for, if they live, they will preach and torment those that dwell on the earth, as the two witnesses did, Rev. xi. 10. Some read it, Prophesy not; let these prophesy. Let not those prophesy that tell us of our faults, and threaten us, but let those prophesy that will flatter us in our sins, and cry peace to us. They will not say that they will have no ministers at all, but they will have such as will say just what they would have them and go their way. This they are charged with (v. 11), that when they silenced and frowned upon the true prophets they countenanced and encouraged pretenders, and set them up, and made an interest for them, to confront God's faithful prophets: If a man walk in the spirit of falsehood, pretend to have the Spirit of God, while really it is a spirit of error, a spirit of delusion, and he himself knows that he has no commission, no instruction, from God, yet, if he says, I will prophesy unto thee of wine and strong drink, if he will but assure them that they shall have wine and strong drink enough, that they need not fear the judgments of war and famine which the other prophets threatened them with, that they shall always have plenty of the delights of sense and never know the want of them, and if he will but tell them that it is lawful for them to drink as much as they please of their wine and strong drink, and they need not scruple being drunk, that they shall have peace though they go on and add drunkenness to thirst, such a prophet as this is a man after their own heart, who will tell them that there is neither sin nor danger in the wicked course of life they lead: He shall even be the prophet of this people; such a man they would have to be their prophet, that will not only associate with them in their rioting and revellings, but will pretend to consecrate their sensualities by his prophecies and so harden them in their security and sensuality. Note, It is not strange if people that are vicious and debauched covet to have ministers that are altogether such as themselves, for they are willing to believe God is so too, Ps. l. 21. But how are sacred things profaned when they are prostituted to such base purposes, when prophecy itself shall be pressed into the services of a lewd and profane crew! But thus that servant who said, My Lord delays his coming, by the spirit of falsehood, smote his fellow servants and ate and drank with the drunken.
2. How they are here expostulated with upon this matter (v. 7): "O thou that art named the house of Jacob, does it become thee to say and do thus? Wilt thou silence those that prophesy, and forbid them to speak in God's name?" Note, It is an honour and privilege to be named of the house of Jacob. Thou art called a Jew, Rom. ii. 17. But, when those who are called by that worthy name degenerate, they commonly prove the worst of men themselves and the worst enemies to God's prophets. The Jews who were named of the house of Jacob were the most violent persecutors of the first preachers of the gospel. Upon this the prophet here argues with these oppressors of the word of God, and shows them, (1.) What an affront they hereby put upon God, the God of the holy prophets: "Is the Lord's Spirit straitened? In silencing the Lord's prophets you do what you can to silence his Spirit too; but do you think you can do it? Can you make the Spirit of God your prisoner and your servant? Will you prescribe to him what he shall say, and forbid him to say what is displeasing to you? If you silence the prophets, yet cannot the Spirit of the Lord find out other ways to reach your consciences? Can your unbelief frustrate the divine counsels?" (2.) What a scandal it was to their profession as Jews: "You are named the house of Jacob, and this is your honour; but are these his doings? Are these the doings of your father Jacob? Do you herein tread in his steps? No; if you were indeed his children you would do his works; but now you seek to kill and silence a man that tells you the truth, in God's name; this did not Abraham (John viii. 39, 40); this did not Jacob." Or, "Are these God's doings? Are these the doings that will please him? Are these the doings of his people? No, you know they are not, however some may be so strangely blinded and bigoted as to kill God's ministers and think that therein they do him service," John xvi. 2. (3.) Let them consider how unreasonable and absurd the thing was in itself: Do not my words do good to those that walk uprightly? Yes; certainly they do; it is an appeal to the experiences of the generation of the upright: "Call now if there be any of them that will answer you, and to which of the saints will you turn? Turn to which you will, and you will find they all agree in this, that the word of God does good to those that walk uprightly; and will you then oppose that which does good, so much good as good preaching does? Herein you wrong God, who owns the words of the prophets to be his words (they are my words) and who by them aims and designs to do good to mankind (Ps. cxix. 68); and will you hinder the great benefactor from doing good? Will you put the light of the world under a bushel: You might as well say to the sun, Shine not, as say to the seers, See not. Herein you wrong the souls of men, and deprive them of the benefit designed them by the word of God." Note, Those are enemies not only to God, but to the world, they are enemies to their country, that silence good ministers, and obstruct the means of knowledge and grace; for it is certainly for the public common good of states and kingdoms that religion should be encouraged. God's words do good to those that walk uprightly. It is the character of good people that they walk uprightly (Ps. xv. 2); and it is their comfort that the words of God are good and do good to them; they find comfort in them. God's words are good words to good people, and speak comfortably to them. But those that opposed the words of God, and silenced the prophets, pleaded, in justification of themselves, that God's words were unprofitable and unpleasant to them, and did them no good, nor prophesied any good concerning them, but evil, as Ahab complained of Micaiah, in answer to which the prophet here tells them that it was their own fault; they might thank themselves. They might find it of good use to them if they were but disposed to make a good use of it; if they would but walk uprightly, as they should, and so qualify themselves for comfort, the word of God would speak comfortably to them. Do that which is good, and thou shalt have praise for the same.
3. What they are threatened with for this sin; God also will choose their delusions, and, (1.) They shall be deprived of the benefit of a faithful ministry. Since they say, Prophesy not, God will take them at their word, and they shall not prophesy to them; their sin shall be their punishment. If men will silence God's ministers, it is just with God to silence them, as he did Ezekiel, and to say, They shall no more be reprovers and monitors to them. Let the physician no longer attend the patient that will not be healed, for he will not be ruled. They shall not prophesy to them, and then they will not take shame. As it is the work of magistrates, so it is also of ministers, to put men to shame when they do amiss (Judg. xviii. 7), that, being made ashamed of their folly, they may not return again to it; but, when God gives men up to be impudent and shameless in sin, he says to his prophets, They are joined to idols; let them alone. (2.) They shall be given up to the blind guidance of an unfaithful ministry. We may understand v. 11 as a threatening: If a man be found walking in the spirit of falsehood, having such a lying spirit as was in the mouth of Ahab's prophets, that will strengthen their hands in their wicked ways, he shall be the prophet of this people, that is, God will leave them to themselves to hearken to such; since they will be deceived, let them be deceived; since they will not admit the truth in the love of it, God will send them strong delusions to believe a lie, 2 Thess. ii. 10, 11. They shall have prophets that will prophesy to them for wine and strong drink (so some read it), that will give you a cast of their office to your mind for a bottle of wine of a flagon of ale, will soothe sinners in their sins if they will but feed them with the gratifications of their lusts; to have such prophets, and to be ridden by them, is as sad a judgment as any people can be under and as bad a preface of ruin approaching as it is to a particular person to be under the influence of a debauched conscience.
II. Oppressing God's poor is another sin they are charged with, as before (v. 1, 2), for it is a sin doubly hateful and provoking to God. Observe,
1. How the sin is described, v. 8, 9. When they contemned God's prophets and opposed them they broke out into all other wickedness; what bonds will hold those that have no reverence for God's word? Those who formerly rose up against the enemies of the nation, in defence of their country and therein behaved themselves bravely, now of late rose up as enemies of the nation, and, instead of defending it, destroyed it, and did it more mischief (as usually such vipers in the bowels of a state do) than a foreign enemy could do. They made a prey of men, women, and children, (1.) Of men, that were travelling on the way, that pass by securely as men averse from war, that were far from any bad designs, but went peaceably about their lawful occasions; those they set upon, as if they had been dangerous obnoxious people, and pulled off the robe with the garment from them, that is, they stripped them both of the upper and the inner garment, took away their cloak, and would have their coat also; thus barbarously did they use those that were quiet in the land, who, being harmless, were fearless, and so the more easily make a prey of. (2.) Of women, whose sex should have been their protection (v. 9): The women of my people have you cast out from their pleasant houses. They devoured widows' houses (Matt. xxiii. 14), and so turned them out of the possession of them, because they were pleasant houses, and such as they had a mind for. It was inhuman to deal thus barbarously with women; but that which especially aggravated it was that they were the women of God's people, whom they knew to be under his protection. (3.) Of children, whose age entitles them to a tender usage: From their children have you taken away my glory for ever. It was the glory of the Israelites' children that they were free, but they enslaved them--that they were born in God's house, and had a right to the privileges of it, but they sold them to strangers, sent them into idolatrous countries, where they were deprived for ever of that glory; at least the oppressors designed their captivity should be perpetual. Note, The righteous God will certainly reckon for injuries done to the widows and fatherless, who, being helpless and friendless, cannot otherwise expect to be righted.
2. What the sentence is that is passed upon them for it (v. 10): "Arise ye, and depart; prepare to quit this land, for you shall be forced out of it, as you have forced the women and children of my people out of their possessions; it is not, it shall not, be your rest, as it was intended that Canaan should be, Ps. xcv. 11. You shall have neither contentment nor continuance in it, because it is polluted by your wickedness." Sin is defiling to a land, and sinners cannot expect to rest in a land which they have polluted, but is will spew them out, as this land spewed out the Canaanites of old when they had polluted it with their abominations, Lev. xviii. 27, 28. "Nay, you shall not only be obliged to depart out of this land, but it shall destroy you even with a sore destruction; you shall either be turned out of it or (which is all one) you shall be ruined in it." We may apply this to our state in this present world; it is polluted; there is a great deal of corruption in the world, through lust, and therefore we should arise, and depart out of it, keep at a distance from the corruption that is in it, and keep ourselves unspotted from it. It is not our rest; it was never intended to be so; it was designed for our passage, but not for our portion--our inn, but not our home. Here we have no continuing city; let us therefore arise and depart; let us sit loose to it and live above it, and think of leaving it and seek a continuing city above.
Adam Clarke: Commentary on the Bible - 1831
2:6: Prophesy ye not - Do not predict any more evils - we have as many as we can bear. We are utterly ruined - shame and confusion cover our faces. The original is singular, and expressive of sorrow and sobbing. Literally, "Do not cause it to rain; they will cause it to rain; they cannot make it rain sooner than this; confusion shall not depart from us." To rain, often means to preach, to prephesy; Eze 20:46, Eze 21:2; Amo 7:16; Deu 32:2; Job 29:22; Pro 5:3, etc.
The last line Bp. Newcome translates, "For he shall not remove from himself reproaches;" and paraphrases, "The true prophet will subject himself to public disgrace by exercising his office."
Albert Barnes: Notes on the Bible - 1834
2:6: Prophesy ye not, say they to them that prophesy; they shall not prophesy to them, that they shall not take shame - The words are very emphatic in Hebrew, from their briefness, "Prophesy not; they shall indeed prophesy; they shall not prophesy to these; shame shall not depart." The people, the false prophets, the politicians, forbade God and Micah to prophesy; "Prophesy not." God, by Micah recites their prohibition to themselves, and forewarns them of the consequences.
Prophesy ye not - , literally drop not. Amaziah and the God-opposing party had already given an ungodly meaning to the word . "Drop not," "distill not," thus unceasingly, these same words, ever warning, ever telling of "lamentation and mourning and woe Eze 2:10; prophesying not good concerning us, but evil" Kg1 22:18. So their descendants commanded the Apostles Act 4:18; Act 5:40 not to speak at all or to teach in the Name of Jesus Act 5:28. Did we not straitly command you, that ye should not teach in this Name? Act 6:13. This man ceaseth not to speak blasphemous words against this holy place and the law. God answers; They shall certainly prophesy. The Hebrew word is emphatic. The prophets had their commission from God, and Him they must obey, whether Israel Eze 2:5, Eze 2:7 would hear or whether they would forbear. So must Micah and Isaiah Isa 28:9-14, Isa 28:22 now, or Jeremiah Jer 1:7, Jer 1:17; Jer 26:10-15, Ezekiel, and the rest afterward. "They shall not prophesy to these."
He does not say only, "They shall not prophesy to them," but, to these; that is, they shall prophesy to others who would receive their words: God's word would not be stayed; they who would hearken shall never be deprived of their portion; but to these who despise, "they shall not prophesy." It shall be all one, as though they did not prophesy; the soft rain shall not bedew them. The barn-floor shall be dry, while the fleece is moist Jdg 6:37. So God says by Isaiah; "I will also command the clouds that they rain no rain upon it" Isa 5:6. The dew of God's word shall be transferred to others. But so shame (literally shames manifold shame,) shall not depart, but shall rest upon them foRev_er. God would have turned away the shame from them; but they, despising His warnings, drew it to themselves. It was the natural fruit of their doings; it was in its natural home with them. God spoke to them, that they might be freed from it. They silenced His prophets; deafened themselves to His words; so it departed not. So our Lord says Joh 9:41, Now ye say, we see; therefore your sin remaineth; and John the Immerser Joh 3:36, The wrath of God abideth on him. It hath not now first to come. It is not some new thing to be avoided, turned aside. The sinner has but to remain as he is; the shame encompasseth him already; and only departeth not. The wrath of God is already upon him, and abideth on him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: Prophesy ye: etc. or, Prophesy not as they prophesy, Heb. Drop. etc. Isa 30:10; Jer 26:8, Jer 26:9, Jer 26:20-23; Eze 20:46, Eze 21:2; Amo 2:12, Amo 7:13; Act 4:17, Act 5:28, Act 5:40, Act 7:51; Th1 2:15, Th1 2:16
they shall not prophesy: Psa 74:9; Eze 3:26; Amo 8:11-13
that they: Jer 6:14, Jer 6:15, Jer 8:11, Jer 8:12
Carl Friedrich Keil and Franz Delitzsch
2:6
As such a prophecy as this met with violent contradiction, not only from the corrupt great men, but also from the false prophets who flattered the people, Micah indicates it by showing that the people are abusing the long-suffering and mercy of the Lord; and that, by robbing the peaceable poor, the widows, and the orphans, they are bringing about the punishment of banishment out of the land. Mic 2:6. "Drip not (prophesy not), they drip: if they drip not this, the shame will not depart. Mic 2:7. Thou, called house of Jacob, is the patience of Jehovah short, then? or is this His doing? Are not my words good to him that walketh uprightly?" הטּיף, to drip, to cause words to flow, used of prophesying, as in Amos 7:16. The speakers in Mic 2:6 are not the Jews generally, or the rich oppressors who have just been punished and threatened. The word yattı̄phū does not agree with this, since it does not mean to chatter, but to prophesy, as Mic 2:11 and also the primary passage Deut 32:2 show. But Micah could not call the rich men's speaking prophesying. It is rather false prophets who are speaking, - namely, those who in the word 'al-tattı̄phū (prophesy not) would prohibit the true prophets from predicting the judgments of the Lord. The second hemistich is rendered by most of the modern commentators, "they are not to chatter (preach) of such things; the reproaches cease not," or "there is no end to reproaching" (Ewald, Hitzig, Maurer, and Caspari). But this is open to the following objections: (1) That הטּיף ל in Mic 2:11 means to prophesy to a person (not concerning or of anything); (2) that sūg or nâsag means to depart, not to cease; (3) that even the thought, "the reproaches to not cease," is apparently unsuitable, since Micah could not well call a prohibition against prophesying an incessant reproach; and to this we may add, (4) the grammatical harshness of taking לא יטּיפוּ as an imperative, and the following לא יסּג as an indicative (a simple declaration). Still less can the rendering, "they (the true prophets) will not chatter about this, yet the reproach will not depart" (Ros., Rckert), be vindicated, as such an antithesis as this would necessarily be indicated by a particle. The only course that remains, therefore, is that adopted by C. B. Michaelis and Hengstenberg, viz., to take the words as conditional: if they (the true prophets) do not prophesy to these (the unrighteous rich in Mic 2:1, Mic 2:2 : Hengstenberg), or on account of these things (Michaelis), the shame will not depart, i.e., shameful destruction will burst incessantly upon them. On the absence of the conditional אם, see Ewald, p. 357, b. Such addresses as these do not please the corrupt great men; but they imagine that such threats are irreconcilable with the goodness of Jehovah. This is the connection of Mic 2:7, in which the prophet meets the reproach cast upon his threatening words with the remark, that God is not wrathful, and has no love for punishing, but that He is stirred up to wrath by the sins of the nation, and obliged to punish. האמוּר is not an exclamation, "O, what is said! = O for such talk as this!" (Ewald, Umbreit, Caspari); for it cannot be shown that the participle is ever used in this way, and it cannot be supported from הפכּכם in Is 29:16, especially as here a second vocative would follow. Nor is it a question: Num dicendum? Dare one say this?" (Hitzig). For although he might be an interrogative particle (cf. Ezek 28:9), the passive participle cannot express the idea of daring, in support of which Hitzig is quite wrong in appealing to Lev 11:47 and Psalm 22:32. האמוּר is not doubt a vocative, but it is to be taken in connection with bēth-Ya‛aqōb: thou who art called house of Jacob. There is very little force in the objection, that this would have required האמוּר לך ב י, since אמר, when used in the sense of being called or being named, is always construed with ל of the person bearing the name. The part. pal of 'âmar only occurs here; and although the niphal, when used in this sense, is generally construed with ל, the same rule may apply to אמר as to קרא in the sense of naming, - namely, that in the passive construction the ל may either be inserted or omitted (cf. Is 56:7; Is 54:5; Deut 3:13), and האמוּר may just as well be used in the sense of dicta (domus) as הנּקראים in Is 48:1 in the sense of vocati = qui appellantur. The whole nation is addressed, although the address points especially to the unrighteous great men. Is Jehovah indeed wrathful? i.e., has He not patience, does He not exercise long-suffering? Qātsar rūăch must not be explained according to Ex 6:9, but according to Prov 14:27. Or are these ('ēlleh, the punishments threatened) His deeds? i.e., is He accustomed, or does He only like to punish? The answer to these questions, or speaking more correctly, their refutation, follows in the next question, which is introduced with the assuring הלוא, and in which Jehovah speaks: My words deal kindly with him that walks uprightly. The Lord not only makes promises to the upright, but He also grants His blessing. The words of the Lord contain their fulfilment within themselves. In היּשׁר הולך, it is for the sake of emphasis that yâshâr stands first, and the article properly belongs to hōlēkh; but it is placed before yshr to bind together the two words into one idea. The reason why the Lord threatens by His prophets is therefore to be found in the unrighteousness of the people.
Geneva 1599
2:6 (d) Prophesy ye not, [say they to them that] prophesy: (e) they shall not prophesy to them, [that] they shall not take shame.
(d) Thus the people warn the prophets that they speak to them no more, for they cannot endure their threatenings.
(e) God says that they will not prophesy, nor receive any more of their rebukes or taunts.
John Gill
2:6 Prophesy ye not, say they to them that prophesy,.... Or "drop not" (h); such terrible words, such menacing things; let them not flow from your lips with such profusion and abundance; cease from speaking in the name of the Lord, if we can hear nothing else but sharp reproofs, and severe judgments: or the first word respects the true prophets of the Lord, and forbids their prophesying; and, according to others, the next should be rendered, "let them prophesy", or "drop" (i); that is, the false prophets, that prophesy smooth things; and so the sense is, let the one prophesy, but not the other:
they shall not prophesy to them; these are the words of the Lord, in answer to the other, that since they did not like his prophets, their should no more be sent to, them, nor should drop or distil the rain of doctrine upon them; but, as a judgment upon them, should be deprived of them: or, "they shall not prophesy according to these" (k); as the false prophets do, not such things as they; or the whole may be rendered thus, "prophesy not", or, "if they prophesy, let them not prophesy as these" (l); such things as these; namely,
that shame shall not overtake them; that is, as the false prophets, who said that shame and confusion should not come upon the people of Israel, or the wrath denounced against them, but they should enjoy great peace and prosperity: but the first sense seems best, and the meaning of this clause to be, that the true prophets of the Lord should not prophesy any more to this people, since they did not choose they should: "that shame might not come upon them"; that the prophets might not be treated by them in a shameful and ignominious manner: or, as others, "shame shall not depart from them" (m); though they think to escape it by forbidding the prophets prophesying terrible things to come, yet confusion will be their portion at last.
(h) "ne stilletis", Pagninus, Montanus, Cocceius, Burkius, Junius & Tremellius; "ne stillatote", Piscator. (i) "stallent isti", Junius & Tremellius, Cocceius; "stillanto", Piscator. (k) "secundum istos", Junius & Tremellius, Piscator. (l) "Ne vaticinemini, aut si vaticinentur ne talia vaticinentur", Castalio. (m) "non recedent ignominiae", De Dieu; "non retroageretur summa ignominia", Cocceius; "non recederet ignominia magna", Burkius.
John Wesley
2:6 They shall not prophesy - So God doth in his displeasure grant their desire. Take shame - That will not take shame to themselves.
Robert Jamieson, A. R. Fausset and David Brown
2:6 Prophesy ye not, say they--namely, the Israelites say to the true prophets, when announcing unwelcome truths. Therefore God judicially abandons them to their own ways: "The prophets, by whose ministry they might have been saved from shame (ignominious captivity), shall not (that is, no longer) prophesy to them" (Is 30:10; Amos 2:12; Amos 7:16). MAURER translates the latter clause, "they shall not prophesy of such things" (as in Mic 2:3-5, these being rebellious Israel's words); "let them not prophesy"; "they never cease from insult" (from prophesying insults to us). English Version is supported by the parallelism: wherein the similarity of sound and word implies how exactly God makes their punishment answer to their sin, and takes them at their own word. "Prophesy," literally, "drop" (Deut 32:2; Ezek 21:2).
2:72:7: Որ ասաց՝ թէ տուն Իսրայէլի բարկացո՛յց զՈգի Տեառն. եթէ այս գնացք նորա իցեն, ո՛չ են բարւոք բանք նորա ընդ նմա. եւ ո՛չ ուղիղ գնացեալ է առաջի իմ ժողովուրդ իմ[10564]։ [10564] Ոմանք. Որ ասացն եթէ տուն։
7 Նա ասաց, թէ Իսրայէլի տունը բարկացրեց Տիրոջ հոգին. եթէ սա լինի նրա ընթացքը, լաւ չեն լինի Տիրոջ խօսքերը նրա հետ. իմ ժողովուրդը ուղիղ չի գնում ինձ հետ:
7 Ո՛վ Յակոբի տուն, միթէ Տէրոջը հոգին կարճցա՞ւ, Անոր գործերը ասո՞նք են. Միթէ իմ խօսքերս ուղղութեամբ քալողին աղէկ չե՞ն։
Որ ասաց թէ` Տուն Իսրայելի բարկացոյց զՈգի Տեառն, եթէ այս գնացք նորա իցեն, ոչ են բարւոք բանք նորա ընդ նմա, եւ ոչ ուղիղ գնացեալ է առաջի իմ ժողովուրդ իմ:

2:7: Որ ասաց՝ թէ տուն Իսրայէլի բարկացո՛յց զՈգի Տեառն. եթէ այս գնացք նորա իցեն, ո՛չ են բարւոք բանք նորա ընդ նմա. եւ ո՛չ ուղիղ գնացեալ է առաջի իմ ժողովուրդ իմ[10564]։
[10564] Ոմանք. Որ ասացն եթէ տուն։
7 Նա ասաց, թէ Իսրայէլի տունը բարկացրեց Տիրոջ հոգին. եթէ սա լինի նրա ընթացքը, լաւ չեն լինի Տիրոջ խօսքերը նրա հետ. իմ ժողովուրդը ուղիղ չի գնում ինձ հետ:
7 Ո՛վ Յակոբի տուն, միթէ Տէրոջը հոգին կարճցա՞ւ, Անոր գործերը ասո՞նք են. Միթէ իմ խօսքերս ուղղութեամբ քալողին աղէկ չե՞ն։
zohrab-1805▾ eastern-1994▾ western am▾
2:72:7 О, называющийся домом Иакова! разве умалился Дух Господень? таковы ли действия Его? не благотворны ли слова Мои для того, кто поступает справедливо?
2:7 ὁ ο the λέγων λεγω tell; declare οἶκος οικος home; household Ιακωβ ιακωβ Iakōb; Iakov παρώργισεν παροργιζω enrage; provoke πνεῦμα πνευμα spirit; wind κυρίου κυριος lord; master εἰ ει if; whether ταῦτα ουτος this; he τὰ ο the ἐπιτηδεύματα επιτηδευμα he; him ἐστιν ειμι be οὐχ ου not οἱ ο the λόγοι λογος word; log αὐτοῦ αυτος he; him εἰσιν ειμι be καλοὶ καλος fine; fair μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even ὀρθοὶ ορθος upright; normal πεπόρευνται πορευομαι travel; go
2:7 הֶ he הֲ [interrogative] אָמ֣וּר ʔāmˈûr אמר say בֵּֽית־ bˈêṯ- בַּיִת house יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob הֲ hᵃ הֲ [interrogative] קָצַר֙ qāṣˌar קצר be short ר֣וּחַ rˈûₐḥ רוּחַ wind יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אִם־ ʔim- אִם if אֵ֖לֶּה ʔˌēlleh אֵלֶּה these מַעֲלָלָ֑יו maʕᵃlālˈāʸw מַעֲלָל deed הֲ hᵃ הֲ [interrogative] לֹ֤וא lˈô לֹא not דְבָרַ֨י ḏᵊvārˌay דָּבָר word יֵיטִ֔יבוּ yêṭˈîvû יטב be good עִ֖ם ʕˌim עִם with הַ ha הַ the יָּשָׁ֥ר yyāšˌār יָשָׁר right הֹולֵֽךְ׃ hôlˈēḵ הלך walk
2:7. dicit domus Iacob numquid adbreviatus est spiritus Domini aut tales sunt cogitationes eius nonne verba mea bona sunt cum eo qui recte graditurThe house of Jacob saith: Is the Spirit of the Lord straitened or are these his thoughts? Are not my words good to him that walketh uprightly?
7. Shall it be said, O house of Jacob, Is the spirit of the LORD straitened? are these his doings? Do not my words do good to him that walketh uprightly?
2:7. The house of Jacob says, “Has the Spirit of the Lord been weakened, or are such things his thoughts?” Are not my words good for him who walks uprightly?
2:7. O [thou that art] named the house of Jacob, is the spirit of the LORD straitened? [are] these his doings? do not my words do good to him that walketh uprightly?
O [thou that art] named the house of Jacob, is the spirit of the LORD straitened? [are] these his doings? do not my words do good to him that walketh uprightly:

2:7 О, называющийся домом Иакова! разве умалился Дух Господень? таковы ли действия Его? не благотворны ли слова Мои для того, кто поступает справедливо?
2:7
ο the
λέγων λεγω tell; declare
οἶκος οικος home; household
Ιακωβ ιακωβ Iakōb; Iakov
παρώργισεν παροργιζω enrage; provoke
πνεῦμα πνευμα spirit; wind
κυρίου κυριος lord; master
εἰ ει if; whether
ταῦτα ουτος this; he
τὰ ο the
ἐπιτηδεύματα επιτηδευμα he; him
ἐστιν ειμι be
οὐχ ου not
οἱ ο the
λόγοι λογος word; log
αὐτοῦ αυτος he; him
εἰσιν ειμι be
καλοὶ καλος fine; fair
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
ὀρθοὶ ορθος upright; normal
πεπόρευνται πορευομαι travel; go
2:7
הֶ he הֲ [interrogative]
אָמ֣וּר ʔāmˈûr אמר say
בֵּֽית־ bˈêṯ- בַּיִת house
יַעֲקֹ֗ב yaʕᵃqˈōv יַעֲקֹב Jacob
הֲ hᵃ הֲ [interrogative]
קָצַר֙ qāṣˌar קצר be short
ר֣וּחַ rˈûₐḥ רוּחַ wind
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אִם־ ʔim- אִם if
אֵ֖לֶּה ʔˌēlleh אֵלֶּה these
מַעֲלָלָ֑יו maʕᵃlālˈāʸw מַעֲלָל deed
הֲ hᵃ הֲ [interrogative]
לֹ֤וא lˈô לֹא not
דְבָרַ֨י ḏᵊvārˌay דָּבָר word
יֵיטִ֔יבוּ yêṭˈîvû יטב be good
עִ֖ם ʕˌim עִם with
הַ ha הַ the
יָּשָׁ֥ר yyāšˌār יָשָׁר right
הֹולֵֽךְ׃ hôlˈēḵ הלך walk
2:7. dicit domus Iacob numquid adbreviatus est spiritus Domini aut tales sunt cogitationes eius nonne verba mea bona sunt cum eo qui recte graditur
The house of Jacob saith: Is the Spirit of the Lord straitened or are these his thoughts? Are not my words good to him that walketh uprightly?
2:7. The house of Jacob says, “Has the Spirit of the Lord been weakened, or are such things his thoughts?” Are not my words good for him who walks uprightly?
2:7. O [thou that art] named the house of Jacob, is the spirit of the LORD straitened? [are] these his doings? do not my words do good to him that walketh uprightly?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Ст. 7-й, как и предыдущий очень труден для понимания и толкуется различно. Составители русского перевода, по-видимому, видели в ст. 7-м порицание пророком Михеем ложных пророков, к которым обращены и слова ст. 6-го. Ложные пророки, спокойно смотря на безнравственность народа, объясняли постигающие его бедствия тем, что умалился Дух Иеговы, т. е. ослабела Его сила, и Он не может спасти. Опровергая подобное воззрение, пророк, обращается ко всему дому Иакова, указывает, что действия Божии не таковы, что они доказывают Его всемогущество, и если Он не спасает народа, то только по вине последнего, за его нечестие: слова Господа благотворны, но только для тех, которые поступают справедливо (Юнгеров). По Вульг. и по толкованию большинства комментаторов ст. 7-й представляет возражение со стороны ложных пророков или всего народа на грозные пророчества Михея и других истинных пророков. Против истинности пророчества Михея о предстоящем бедствии современники пророка (вместо чтения рус. т. "о, называющийся домом Иакова" в Вульг.: "дом Иакова говорит") выставляли то, что Дух Господень, долго терпевший народу прежде, не умалился и теперь (т. е. не сделался менее долготерпеливым), и что величие дел Господа не в том, чтобы губить народ ("Таковы ли действия его?"). В ответ на это пророк от имени Господа говорит, что слова Божии благотворны только для поступающих справедливо.
Adam Clarke: Commentary on the Bible - 1831
2:7: Is the Spirit of the Lord straitened? - This is the complaint of the Israelites, and a part of the lamentation. Doth it not speak by other persons as well as by Micah? Doth it communicate to us such influences as it did formerly? Is it true that these evils are threatened by that Spirit? Are these his doings? To which Jehovah answers, "Do not my words do good to him that walketh uprightly?" No upright man need fear any word spoken by me: my words to such yield instruction and comfort; never dismay. Were ye upright, ye would not complain of the words of my prophets. The last clause may be translated, "Walking with him that is upright." The upright man walks by the word; and the word walks with him who walks by it.
Albert Barnes: Notes on the Bible - 1834
2:7: O thou that art named the house of Jacob - As Isaiah says, "Hear ye this, O house of Jacob, which are called by the name of Israel - which make mention of the God of Israel, not in truth, nor in righteousness. For they call themselves of the holy city, and stay themselves upon the God of Israel" Isa 48:1. They boasted of what convicted them of faithlessness. They relied on being what in spirit they had ceased to be, what in deeds they denied, children of a believing forefather. It is the same temper which we see more at large in their descendants; "We be Abraham's seed and were never in bondage to any man; how sayest Thou, ye shall be made free?" Joh 8:33 "Abraham is our Father" Joh 8:39. It is the same which John the Immerser and our Lord and Paul reproved. "Think not to say within yourselves, we have Abraham to our father" Mat 3:9. "If ye were Abraham's children, ye would do the works of Abraham" Joh 8:39-40. "Now ye seek to kill Me, a Man that hath told you the truth - This did not Abraham" Rom 2:17-28.
He is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh. - Behold thou art called a Jew, and restest in the law and makest thy boast of God, and knowest His Will and approvest the things that are more excellent" - etc. The prophet answers the unexpressed objections of those who forbade to prophesy evil. "Such could not be of God," these said; "for God was pledged by His promises to the house of Jacob. It would imply change in God, if He were to cast off those whom He had chosen." Micah answers; "not God is changed, but you." God's promise was to Jacob, not to those who were but named Jacob, who called themselves after the name of their father, but did not his deeds. "The Spirit of the Lord was not straitened", so that He was less longsuffering than heretofore. These, which He threatened and of which they complained, were not His doings, not what He of His own Nature did, not what He loved to do, not His, as the Author or Cause of them, but theirs.
God is Good, but to those who can receive good, "the upright in heart" Psa 73:1. God is only Loving unto Israel. He is all Love; nothing but Love: all His ways are Love; but it follows, unto what Israel, the true Israel, the pure of heart Psa 25:10. All the paths of the Lord are mercy and truth; but to whom? unto such as keep His covenant and His testimonies Psa 103:17; Luk 1:50. The mercy of the Lord is from everlasting to everlasting; but hate them that fear Him. they becoming evil, His good became to them evil. Light, wholesome and gladdening to the healthful, hurts weak eyes. That which is straight cannot suit or fit with the crooked. Amend your crookedness, and God's ways will be straight to you. Do not My words do good? He doth speak good words and comfortable words Zac 1:13. They are not only good, but do good Luk 4:32. His Word is with power. Still it is with those who "walk uprightly;" whether those who forsake not, or those who return the way of righteousness. God flattereth deceiveth not, promiseth not what He not do. He cannot "speak peace where there is no peace" Jer 6:14. As He saith, "Behold the and severity of God; on them which but toward thee, goodness, if thou continue in His goodness" Rom 11:22. God Himself could not make a heaven for the proud or envious. Heaven would be to them a hell.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: named: Mic 3:9; Isa 48:1, Isa 48:2, Isa 58:1; Jer 2:4; Mat 3:8; Joh 8:39; Rom 2:28, Rom 2:29, Rom 9:6-13; Ti2 3:5
is: Num 11:23; Isa 50:2, Isa 59:1, Isa 59:2; Zac 4:6; Co2 6:12
straitened: or, shortened
do not: Psa 19:7-11, Psa 119:70, Psa 119:71, Psa 119:92, Psa 119:93, Psa 119:99-103; Jer 15:16; Rom 7:13
walketh: Psa 15:2, Psa 84:11; Pro 2:7, Pro 10:9, Pro 10:29, Pro 14:2, Pro 28:18; Hos 14:9
uprightly: Heb. upright
Geneva 1599
2:7 O [thou that art] named the house of Jacob, is the spirit of the LORD straitened? (f) [are] these his doings? do not my words do good to him (g) that walketh uprightly?
(f) Are these your works according to his Law?
(g) Do not the godly find my words comfortable?
John Gill
2:7 O thou that art named the house of Jacob,.... Called after that great and good man, and reckoned the people of God, and have the character of being religious persons; but, alas! have but a name, and not the thing, and are the degenerate offspring of that famous patriarch:
is the Spirit of the Lord straitened? or "shortened" (n); the Spirit of the Lord in his prophets, is it to be limited and restrained according to the will of men? or, if these prophets are forbid to prophesy, and they are silenced, is not the residue of the Spirit with the Lord? cannot he raise up others to prophesy in his name? or is the Spirit of the Lord confined, as a spirit of prophesy, only to foretell good things, and not evil? may it not threaten with, punishment for sin, as well as promise peace and prosperity?, and is it to be reckoned narrow and strait, because it now does not? the fault is not in that, but in you, who make it necessary, by your conduct, that not good, but evil things, should be predicted of you:
are these his doings? either Jacob's doings, such things as Jacob did? did he ever forbid the prophets of the Lord from prophesying? or did he do such things as required such menaces and threatenings as now delivered by the prophets? or are these becoming such persons as go by his name? or are such works as are done by you pleasing to God? were they, no such terrible messages would be sent by his prophets: or are these the Lord's doings? are judgments the works he is continually doing and taking delight in? are they not his acts, his strange acts? did you behave otherwise than you do, you would hear nothing of this kind:
do not my words do good to him that walketh uprightly? that walks in a right way, and according to the rule of the divine word, in the uprightness and integrity of his heart, aiming at the honour and glory of God in all his ways? to such a man the words of the Lord by his prophets speak good things, promise him good things here and hereafter, and do him good, exhilarate his spirits, cheer, refresh, and comfort his soul.
(n) "abbreviatus est", Pagninus, Montanus, Vatablus, Drusius, Cocceius; "decurtatus esset", Piscator.
John Wesley
2:7 That art named - You are in name, not in truth, the seed of Jacob. Straitened - The power, wisdom, and kindness of God is not less now than formerly. Are these - Are these severe proceedings the doings your God delighteth in? Do not my words - My words promise all good, to those that with honest hearts walk in the ways of God.
Robert Jamieson, A. R. Fausset and David Brown
2:7 O thou . . . named the house of Jacob--priding thyself on the name, though having naught of the spirit, of thy progenitor. Also, bearing the name which ought to remind thee of God's favors granted to thee because of His covenant with Jacob.
is the Spirit of the Lord straitened?--Is His compassion contracted within narrower limits now than formerly, so that He should delight in your destruction (compare Ps 77:7-9; Is 59:1-2)?
are these his doings?--that is, Are such threatenings His delight? Ye dislike the prophets' threatenings (Mic 2:6): but who is to blame? Not God, for He delights in blessing, rather than threatening; but yourselves (Mic 2:8) who provoke His threatenings [GROTIUS]. CALVIN translates, "Are your doings such as are prescribed by Him?" Ye boast of being God's peculiar people: Do ye then conform your lives to God's law?
do not my words do good to him that walketh uprightly--Are not My words good to the upright? If your ways were upright, My words would not be threatening (compare Ps 18:26; Mt 11:19; Jn 7:17).
2:82:8: ՚Ի թշնամութիւն հակառակեցաւ ընդդէմ խաղաղութեան իւրոյ։ Զմորթ նորա մորթեսցեն բառնա՛լ զյոյս, զբեկումն պատերազմի։
8 Թշնամութեամբ հակառակ կանգնեց իր խաղաղութեանը: Նրան մորթազերծ կ’անեն՝ բառնալու յոյսը եւ վերացնելու պատերազմի կսկիծը:
8 Իմ ժողովուրդս շատոնց ոտքի ելաւ թշնամի ըլլալու համար։Ապահովութեամբ անցնողներէն, պատերազմի դարձողներէն Հանդերձներուն վրայէն* պատմուճանը կը կողոպտէք։
Ի թշնամութիւն հակառակեցաւ ընդդէմ խաղաղութեան իւրոյ. զմորթ նորա մորթեսցեն բառնալ զյոյս, զբեկումն պատերազմի:

2:8: ՚Ի թշնամութիւն հակառակեցաւ ընդդէմ խաղաղութեան իւրոյ։ Զմորթ նորա մորթեսցեն բառնա՛լ զյոյս, զբեկումն պատերազմի։
8 Թշնամութեամբ հակառակ կանգնեց իր խաղաղութեանը: Նրան մորթազերծ կ’անեն՝ բառնալու յոյսը եւ վերացնելու պատերազմի կսկիծը:
8 Իմ ժողովուրդս շատոնց ոտքի ելաւ թշնամի ըլլալու համար։Ապահովութեամբ անցնողներէն, պատերազմի դարձողներէն Հանդերձներուն վրայէն* պատմուճանը կը կողոպտէք։
zohrab-1805▾ eastern-1994▾ western am▾
2:82:8 Народ же, который был прежде Моим, восстал как враг, и вы отнимаете как верхнюю, так и нижнюю одежду у проходящих мирно, отвращающихся войны.
2:8 καὶ και and; even ἔμπροσθεν εμπροσθεν in front; before ὁ ο the λαός λαος populace; population μου μου of me; mine εἰς εις into; for ἔχθραν εχθρα hostility ἀντέστη ανθιστημι resist κατέναντι κατεναντι opposite; before τῆς ο the εἰρήνης ειρηνη peace αὐτοῦ αυτος he; him τὴν ο the δορὰν δορα he; him ἐξέδειραν εκδερω the ἀφελέσθαι αφαιρεω take away ἐλπίδα ελπις hope συντριμμὸν συντριμμος battle
2:8 וְ wᵊ וְ and אֶתְמ֗וּל ʔeṯmˈûl אֶתְמֹול yesterday עַמִּי֙ ʕammˌî עַם people לְ lᵊ לְ to אֹויֵ֣ב ʔôyˈēv איב be hostile יְקֹומֵ֔ם yᵊqômˈēm קום arise מִ mi מִן from מּ֣וּל mmˈûl מוּל front שַׂלְמָ֔ה śalmˈā שַׂלְמָה wrapper אֶ֖דֶר ʔˌeḏer אֶדֶר might תַּפְשִׁט֑וּן tafšiṭˈûn פשׁט strip off מֵ mē מִן from עֹבְרִ֣ים ʕōvᵊrˈîm עבר pass בֶּ֔טַח bˈeṭaḥ בֶּטַח trust שׁוּבֵ֖י šûvˌê שׁוב return מִלְחָמָֽה׃ milḥāmˈā מִלְחָמָה war
2:8. et e contrario populus meus in adversarium consurrexit desuper tunica pallium sustulistis eos qui transiebant simpliciter convertistis in bellumBut my people, on the contrary, are risen up as an enemy: you have taken away the cloak off from the coat: and them that passed harmless you have turned to war.
8. But of late my people is risen up as an enemy: ye strip the robe from off the garment from them that pass by securely averse from war.
2:8. But, to the contrary, my people have risen up in opposition. You have lifted the cover from the undergarment, and those who passed by harmlessly, you have converted into war.
2:8. Even of late my people is risen up as an enemy: ye pull off the robe with the garment from them that pass by securely as men averse from war.
Even of late my people is risen up as an enemy: ye pull off the robe with the garment from them that pass by securely as men averse from war:

2:8 Народ же, который был прежде Моим, восстал как враг, и вы отнимаете как верхнюю, так и нижнюю одежду у проходящих мирно, отвращающихся войны.
2:8
καὶ και and; even
ἔμπροσθεν εμπροσθεν in front; before
ο the
λαός λαος populace; population
μου μου of me; mine
εἰς εις into; for
ἔχθραν εχθρα hostility
ἀντέστη ανθιστημι resist
κατέναντι κατεναντι opposite; before
τῆς ο the
εἰρήνης ειρηνη peace
αὐτοῦ αυτος he; him
τὴν ο the
δορὰν δορα he; him
ἐξέδειραν εκδερω the
ἀφελέσθαι αφαιρεω take away
ἐλπίδα ελπις hope
συντριμμὸν συντριμμος battle
2:8
וְ wᵊ וְ and
אֶתְמ֗וּל ʔeṯmˈûl אֶתְמֹול yesterday
עַמִּי֙ ʕammˌî עַם people
לְ lᵊ לְ to
אֹויֵ֣ב ʔôyˈēv איב be hostile
יְקֹומֵ֔ם yᵊqômˈēm קום arise
מִ mi מִן from
מּ֣וּל mmˈûl מוּל front
שַׂלְמָ֔ה śalmˈā שַׂלְמָה wrapper
אֶ֖דֶר ʔˌeḏer אֶדֶר might
תַּפְשִׁט֑וּן tafšiṭˈûn פשׁט strip off
מֵ מִן from
עֹבְרִ֣ים ʕōvᵊrˈîm עבר pass
בֶּ֔טַח bˈeṭaḥ בֶּטַח trust
שׁוּבֵ֖י šûvˌê שׁוב return
מִלְחָמָֽה׃ milḥāmˈā מִלְחָמָה war
2:8. et e contrario populus meus in adversarium consurrexit desuper tunica pallium sustulistis eos qui transiebant simpliciter convertistis in bellum
But my people, on the contrary, are risen up as an enemy: you have taken away the cloak off from the coat: and them that passed harmless you have turned to war.
2:8. But, to the contrary, my people have risen up in opposition. You have lifted the cover from the undergarment, and those who passed by harmlessly, you have converted into war.
2:8. Even of late my people is risen up as an enemy: ye pull off the robe with the garment from them that pass by securely as men averse from war.
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
8. Ст. 8: труден для понимания и переведен в рус. т. предположительно. По смыслу русского перевода раскрывая выраженную в конце предшествующего стиха мысль о том, что Господь благ только для поступающих справедливо, пророк показывает в ст. 8-м, как далек народ Иудейский от справедливости. Народ стал как бы врагом Божиим, потому что поступает вопреки Его повелениям: у мирных странников, у людей, отвращающихся войны и насилия отнимают и верхнюю, и нижнюю одежду. Новейшие комментаторы иначе переводят 8-й ст., допуская некоторые исправления текста; напр., у Гоонакера: "а вы против народа Моего, вы помогаете его врагу, пред Салманассаром (евр. saimah eder, верхнюю одежду, Гоонакер читает salmanazar) вы отнимаете у тех, которые идут доверчиво своею дорогой, добычу войны"; у Новака: "вы выступаете, как враги, против народа Моего, от друзей отнимаете (достояние) и от беззаботно проходящих военную добычу". Греч. и слав. тексты дают в ст. 8-м мысль, уклоняющуюся от подлинника и весьма неясную: "и прежде людие Мои во вражду сопротивишася, против миру своему: кожу его одраша, еже отъяти упование, сокрушение ратное". По-видимому, по смыслу греч. -слав. т. пророк хочет сказать, что за враждебные отношения народа к Богу, каковые отношения противоречат благополучию самого народа, отнято у него все, - и имущество (кожу его), и надежда.
Adam Clarke: Commentary on the Bible - 1831
2:8: My people is risen up as an enemy - Ye are not only opposed to me, but ye are enemies to each other. Ye rob and spoil each other. Ye plunder the peaceable passenger; depriving him both of his upper and under garment; ye pull off the robe from those who, far from being spoilers themselves, are averse from war.
Albert Barnes: Notes on the Bible - 1834
2:8: Even of late - (Literally, yesterday.) Jerome: "He imputeth not past sins, but those recent and, as it were, of yesterday." "My people is risen up vehemently". God upbraideth them tenderly by the title, "Mine own people," as John complaineth, "He came unto His own, and His own received Him not" Joh 1:11. God became not their enemy, but they arose as one man, - "is risen up," the whole of it, as His. In Him they might have had peace and joy and assured gladness, but they arose in rebellion against Him, requiting Him evil for good, (as bad Christians do to Christ,) and brought war upon their own heads. This they did by their sins against their brethren. Casting off the love of man, they alienated themselves from the love of God.
Ye pull off (strip off violently) the robe with the garment - Literally, "over against the cloak." The שׂלמה s'almâ h is the large enveloping cloak, which was worn loosely over the other dress, and served by night for a covering Deu 22:17. Eder, translated "robe," is probably not any one garment, but the remaining dress, the comely, becoming , array of the person. These they stripped violently off from persons, peaceable, unoffending, off their guard, "passing by securely, men averse from war" and strife. These they stripped of their raiment by day, leaving them half-naked, and of their covering for the night. So making war against God's peaceful people, they, as it were, made war against God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: of late: Heb. yesterday
risen: Ch2 28:5-8; Isa 9:21
with the garment: Heb. over against a garment
securely: Sa2 20:19; Ch2 28:8; Psa 55:20, Psa 120:6, Psa 120:7
Carl Friedrich Keil and Franz Delitzsch
2:8
"But yesterday my people rises up as en enemy: off from the garment ye draw the cloak from those who pass by carelessly, averted from war. Mic 2:9. The women of my people ye drive away out of the house of their delights; from their children ye take my ornament for ever." 'Ethmūl, yesterday, lately, not = long ago, but, as yeqōmēm shows, denoting an action that is repeated, equivalent to "again, recently." קומם is not used here in a causative sense, "to set up," but as an intensified kal, to take a standing = to stand up or rise up. The causative view, They set up my people as an enemy (Ewald), yields no fitting sense; and if the meaning were, "My people causes me to rise up as its enemy" (Caspari), the suffixes could not be omitted. If this were the thought, it would be expressed as clearly as in Is 63:10. There is no valid ground for altering the text, as Hitzig proposes. It is not stated against whom the people rise up as an enemy, but according to the context it can only be against Jehovah. This is done by robbing the peaceable travellers, as well as the widows and orphans, whereby they act with hostility towards Jehovah and excite His wrath (Ex 22:21.; Deut 27:19). ממּוּל שׂלמה, from before, i.e., right away from, the garment. Salmâh is the upper garment; אדר = אדּרת the broad dress-cloak. They take this away from those who pass carelessly by. שׁוּבי is an intransitive participle: averted from the war, averse to conflict, i.e., peaceably disposed (see Ps 120:7). We have not only to think of open highway robbery, but also of their taking away the cloak in the public street from their own poor debtors, when they are walking peaceably along, suspecting nothing, for the purpose of repaying themselves. The "wives of my people" are widows, whom they deprive of house and home, and indeed widows of the people of Jehovah, in whose person Jehovah is injured. These children are fatherless orphans (עלליה with a singular suffix: the children of the widow). Hădârı̄, my ornament, i.e., the ornament which I have given them. The reference, as מעל shows, is to the garment or upper coat. The expression "for ever" may be explained from the evident allusion to the Mosaic law in Ex 22:25, according to which the coat taken from the poor as a pledge was to be returned before sunset, whereas ungodly creditors retained it for ever.
Geneva 1599
2:8 Even (h) of late my people is risen up as an enemy: ye pull off the (i) robe with the garment from them that pass by securely as men averse from war.
(h) That is, in past times.
(i) The poor can have no benefit from them, but they rob them, as though they were enemies.
John Gill
2:8 Even of late my people is risen up as an enemy,.... Or "yesterday" (o); meaning a very little while before this prophecy, the people of Israel, those of the ten tribes, who were the people of God by profession, rose up as an enemy, not only to God and true religion, worshipping idols; but rather to their brethren, those of the two tribes of Judah and Benjamin; as they did in the times of Pekah king of Israel, who slew a hundred and twenty thousand of them in one day, 2Chron 28:6; and which is here mentioned as a reason why the Spirit of the Lord in his prophets threatened them with evil, and did not promise them good things:
ye pull off the robe with the garment; the upper and nether garment, and so stripped them naked: or, "they stripped the robe from off the garment", as some (p); they took the upper garment or cloak from them, and left them only the under garment:
for them that pass by securely, as men averse from war: who were travelling from place to place about their proper business, and thought themselves very safe; were peaceable men themselves, and suspected no harm from others: or, "returning from war" (q); such who escaped in the battle, and fled for their lives; and when they imagined they, were safe, and out of danger, fell into the hands of robbers, who stripped them of their garments. Gussetius (r) interprets it of such who were returning to the battle, and yet so used.
(o) "heri", Pagninus, Montanus, Junius & Tremellius, Piscator, Cocceius, Burkius. (p) "a veste togam spoliatis", Noldius; "a veste pallium exuitis", Burkius. (q) "revertentibus a bello", Piscator; "redeunt a bello", Cocceius; "et revertuntur a bello", De Dieu; "uti essetis reversi ex bello", Burkius. (r) "Redeuntes in bellum", Comment. Ebr. p. 836.
John Wesley
2:8 Is risen up - They have risen up, Israel against Judah, and Judah against Israel, and of late the tribes have conspired against one another; subjects against their kings, and great ones against the meaner sort. With the garment - You strip those that fearing no evil, go about their private affairs.
Robert Jamieson, A. R. Fausset and David Brown
2:8 Your ways are not such that I can deal with you as I would with the upright.
Even of late--literally, "yesterday," "long ago." So "of old." Hebrew, "yesterday" (Is 30:33); "heretofore," Hebrew, "since yesterday" (Josh 3:4).
my people is risen up as an enemy--that is, has rebelled against My precepts; also has become an enemy to the unoffending passers-by.
robe with the garment--Not content with the outer "garment," ye greedily rob passers-by of the ornamental "robe" fitting the body closely and flowing down to the feet [LUDOVICUS DE DIEU] (Mt 5:40).
as men averse from war--in antithesis to (My people) "as an enemy." Israel treats the innocent passers-by, though "averse from war," as an enemy" would treat captives in his power, stripping them of their habiliments as lawful spoils. GROTIUS translates, "as men returning from war," that is, as captives over whom the right of war gives the victors an absolute power. English Version is supported by the antithesis.
2:92:9: Վասն այնորիկ առաջնորդք ժողովրդեան իմոյ անկցին ՚ի տանց փափկութեանց իւրեանց. վասն չարութեան գնացից իւրեանց մերժեցան։ Մերձեցարո՛ւք ՚ի լերինսն յաւիտենից[10565]։ [10565] Ոմանք. Գնացից իւրեանց մերժեսցին։
9 Այդ պատճառով իմ ժողովրդի առաջնորդները դուրս կ’ընկնեն իրենց ճոխ տներից. նրանք իրենց չար ընթացքի համար մերժուեցին: Մօտենանք յաւիտենական լեռներին:
9 Իմ ժողովուրդիս կիները իրենց զուարճալի տուներէն կը վռնտէք, Անոնց տղաքներէն իմ փառքս կ’առնէք յաւիտեան։
Վասն այնորիկ առաջնորդք ժողովրդեան իմոյ անկցին ի տանց փափկութեանց իւրեանց. վասն չարութեան գնացից իւրեանց մերժեցան. մերձեցարուք ի լերինսն յաւիտենից:

2:9: Վասն այնորիկ առաջնորդք ժողովրդեան իմոյ անկցին ՚ի տանց փափկութեանց իւրեանց. վասն չարութեան գնացից իւրեանց մերժեցան։ Մերձեցարո՛ւք ՚ի լերինսն յաւիտենից[10565]։
[10565] Ոմանք. Գնացից իւրեանց մերժեսցին։
9 Այդ պատճառով իմ ժողովրդի առաջնորդները դուրս կ’ընկնեն իրենց ճոխ տներից. նրանք իրենց չար ընթացքի համար մերժուեցին: Մօտենանք յաւիտենական լեռներին:
9 Իմ ժողովուրդիս կիները իրենց զուարճալի տուներէն կը վռնտէք, Անոնց տղաքներէն իմ փառքս կ’առնէք յաւիտեան։
zohrab-1805▾ eastern-1994▾ western am▾
2:92:9 Жен народа Моего вы изгоняете из приятных домов их; у детей их вы навсегда отнимаете украшение Мое.
2:9 διὰ δια through; because of τοῦτο ουτος this; he ἡγούμενοι ηγεομαι lead; consider λαοῦ λαος populace; population μου μου of me; mine ἀπορριφήσονται απορριπτω toss away ἐκ εκ from; out of τῶν ο the οἰκιῶν οικια house; household τρυφῆς τρυφη self-indulgence αὐτῶν αυτος he; him διὰ δια through; because of τὰ ο the πονηρὰ πονηρος harmful; malignant ἐπιτηδεύματα επιτηδευμα he; him ἐξώσθησαν εξωθεω drive ἐγγίσατε εγγιζω get close; near ὄρεσιν ορος mountain; mount αἰωνίοις αιωνιος eternal; of ages
2:9 נְשֵׁ֤י nᵊšˈê אִשָּׁה woman עַמִּי֙ ʕammˌî עַם people תְּגָ֣רְשׁ֔וּן tᵊḡˈārᵊšˈûn גרשׁ drive out מִ mi מִן from בֵּ֖ית bbˌêṯ בַּיִת house תַּֽעֲנֻגֶ֑יהָ tˈaʕᵃnuḡˈeʸhā תַּעֲנוּג comfort מֵ mē מִן from עַל֙ ʕˌal עַל upon עֹֽלָלֶ֔יהָ ʕˈōlālˈeʸhā עֹולָל child תִּקְח֥וּ tiqḥˌû לקח take הֲדָרִ֖י hᵃḏārˌî הָדָר ornament לְ lᵊ לְ to עֹולָֽם׃ ʕôlˈām עֹולָם eternity
2:9. mulieres populi mei eiecistis de domo deliciarum suarum a parvulis earum tulistis laudem meam in perpetuumYou have cast out the women of my people from their houses, in which they took delight: you have taken my praise forever from their children.
9. The women of my people ye cast out from their pleasant houses; from their young children ye take away my glory for ever.
2:9. You have evicted the women among my people from their delicate houses. You have taken my praise forever from their little ones.
2:9. The women of my people have ye cast out from their pleasant houses; from their children have ye taken away my glory for ever.
The women of my people have ye cast out from their pleasant houses; from their children have ye taken away my glory for ever:

2:9 Жен народа Моего вы изгоняете из приятных домов их; у детей их вы навсегда отнимаете украшение Мое.
2:9
διὰ δια through; because of
τοῦτο ουτος this; he
ἡγούμενοι ηγεομαι lead; consider
λαοῦ λαος populace; population
μου μου of me; mine
ἀπορριφήσονται απορριπτω toss away
ἐκ εκ from; out of
τῶν ο the
οἰκιῶν οικια house; household
τρυφῆς τρυφη self-indulgence
αὐτῶν αυτος he; him
διὰ δια through; because of
τὰ ο the
πονηρὰ πονηρος harmful; malignant
ἐπιτηδεύματα επιτηδευμα he; him
ἐξώσθησαν εξωθεω drive
ἐγγίσατε εγγιζω get close; near
ὄρεσιν ορος mountain; mount
αἰωνίοις αιωνιος eternal; of ages
2:9
נְשֵׁ֤י nᵊšˈê אִשָּׁה woman
עַמִּי֙ ʕammˌî עַם people
תְּגָ֣רְשׁ֔וּן tᵊḡˈārᵊšˈûn גרשׁ drive out
מִ mi מִן from
בֵּ֖ית bbˌêṯ בַּיִת house
תַּֽעֲנֻגֶ֑יהָ tˈaʕᵃnuḡˈeʸhā תַּעֲנוּג comfort
מֵ מִן from
עַל֙ ʕˌal עַל upon
עֹֽלָלֶ֔יהָ ʕˈōlālˈeʸhā עֹולָל child
תִּקְח֥וּ tiqḥˌû לקח take
הֲדָרִ֖י hᵃḏārˌî הָדָר ornament
לְ lᵊ לְ to
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
2:9. mulieres populi mei eiecistis de domo deliciarum suarum a parvulis earum tulistis laudem meam in perpetuum
You have cast out the women of my people from their houses, in which they took delight: you have taken my praise forever from their children.
2:9. You have evicted the women among my people from their delicate houses. You have taken my praise forever from their little ones.
2:9. The women of my people have ye cast out from their pleasant houses; from their children have ye taken away my glory for ever.
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
9. Пророк указывает другие преступления народа - притеснение или изгнание жен и детей. О каком изгнании жен говорит пророк, неясно. Гитциг полагает, что пророк говорит об отказе в убежище женам и детям, спасавшимся из Израильского царства. Но речь пророка имеет общий характер. Вероятно, он имеет ввиду и изгнание жен с целью развода, и изгнание вдов и сирот с целью присвоения их имущества. Это изгнание из домов могло влечь за собой удаление из страны, вследствие чего дети изгнанники лишались уже чести принадлежать к народу Божию. Полагают, что именно это лишение разумеет пророк, когда говорит: у детей их вы навсегда отнимаете украшение Мое. Некоторые комментаторы, впрочем, последние слова пророка понимают в смысле указания на лишение детей имущества (Юнгеров). Греч. переводчики евр. nschej (жены) приняли за сокращенное nisiej (от nasi князь) и потому весь 9-й ст. отнесли к старейшинам; отсюда в слав. т. читается: "сего ради старейшины людий моих извергутся из домов сладости своея, злых ради начинаний своих (meal ololejha от детей, LXX читали, вероятно; meavel alilejha, от злых начинаний своих) отриновени быша. Приближитеся горам вечным". Последние слова, не имеющие соответствия в подлиннике, по-видимому, содержат призыв спасаться в горы, ввиду надвигающегося бедствия.
Adam Clarke: Commentary on the Bible - 1831
2:9: The women of my people - Ye are the cause of the women and their children being carried into captivity - separated from their pleasant habitations, and from my temple and ordinances - and from the blessings of the covenant, which it is my glory to give, and theirs to receive. These two verses may probably relate to the war made on Ahaz by Rezin, king of Syria, and Pekah, king of Israel. They fell suddenly upon the Jews; killed in one day one hundred and twenty thousand, and took two hundred thousand captive; and carried away much spoil. Thus, they rose up against them as enemies, when there was peace between the two kingdoms; spoiled them of their goods, carried away men, women, and children, till, at the remonstrances of the prophet Oded, they were released. See Ch2 28:6, etc. Micah lived in the days of Ahaz, and might have seen the barbarities which he here describes.
Albert Barnes: Notes on the Bible - 1834
2:9: The women of my people have ye cast out from their pleasant houses - (literally, from her pleasant house,) each from her home. These were probably the widows of those whom they had stripped. Since the houses were their's, they were widows; and so their spoilers were at war with those whom God had committed to their special love, whom He had declared the objects of His own tender care, "the widows and the fatherless." The widows they "drove vehemently forth", as having no portion in the inheritance which God had given them, as God had driven out their enemies before them, each "from her pleasant house," the home where she had lived with her husband and children in delight and joy.
From (off) their (young) children have ye taken away My glory - Primarily, the glory, comeliness, was the fitting apparel which God had given them (as Hos 2:11), and laid upon them , and which these oppressors stripped off from them. But it includes all the gifts of God, wherewith God would array them. Instead of the holy home of parental care, the children grew up in want and neglect, away from all the ordinances of God, it may be, in a strange land. "For ever." They never repented, never made restitution; but so they incurred the special woe of those who ill-used the unprotected, the widow, and the fatherless. The words "foRev_er" anticipate the punishment. The punishment is according to the sin. They never ceased their oppression. They, with the generation who should come after them, should be deprived of God's "glory," and cast out of His land foRev_er.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: women: or, wives
cast: Mic 2:2; Mat 23:14; Mar 12:40; Luk 20:47
from their children: Sa1 26:19; Joe 3:6
my glory: Psa 72:19; Eze 39:21; Hab 2:14; Zac 2:5; Co2 3:18, Co2 4:6
Geneva 1599
2:9 The women of my people have ye cast out from their pleasant houses; from their children have ye taken away (k) my glory for ever.
(k) That is, their substance and living, which is God's blessing, and as it were part of his glory.
John Gill
2:9 The women of my people have ye cast out from their pleasant houses,.... Not content to slay their husbands, they took their wives or widows captive, dispossessed them of their habitations, where they had lived delightfully with their husbands and children; so we find that, at the time before referred to, the people of Israel carried captive of their brethren two hundred thousand women, and brought them to Samaria, 2Chron 28:8. Some understand this of divorce, which those men were the cause of, either by committing adultery with them, which was a just reason for their husband's divorcing them; or by frequenting their houses, which caused suspicion and jealousy:
from their children have ye taken away my glory for ever; that which God would have had glory from, and they would have given it to him on account of; as their being brought up in a religious way; their liberties, both civil and religious; their paternal estates and inheritances, and the enjoyment of their own land; and especially the worship of God in the temple, of which they were deprived by being carried away from their own country: or it may be understood of the glory that accrues to God by honourable marriage, and the bed undefiled; and the dishonour cast upon him by the contrary, as well as upon children, who may be suspected to be illegitimate.
John Wesley
2:9 The women - The widows. Of my people - Of Israelites, not strangers, that were by peculiar provision from God's law, to be tenderly dealt with, Ex 22:22. Cast out - You have turned out of their old habitations. From their children - You have turned their children out of their houses, and estates, which were secured by the law of God from any sale beyond the jubilee; yet you have confiscated them for ever. My glory - Which was the glory of my bounty to them.
Robert Jamieson, A. R. Fausset and David Brown
2:9 The women of my people--that is, the widows of the men slain by you (Mic 2:2) ye cast out from their homes which had been their delight, and seize on them for yourselves.
from their children--that is, from the orphans of the widows.
taken away my glory--namely, their substance and raiment, which, being the fruit of God's blessing on the young, reflected God's glory. Thus Israel's crime was not merely robbery, but sacrilege. Their sex did not save the women, nor their age the children from violence.
for ever--There was no repentance. They persevered in sin. The pledged garment was to be restored to the poor before sunset (Ex 22:26-27); but these never restored their unlawful booty.
2:102:10: Յո՛տն կաց եւ գնա՛, զի ո՛չ գոյ քեզ այդր հանգիստ. վասն պղծութեան ապականեցայք ապականութեամբ[10566]. [10566] Օրինակ մի. Զի ոչ գայ քեզ այդր։
10 Ոտքի՛ կանգնիր եւ գնա՛, քանի որ դու հանգիստ չունես այնտեղ, պղծութեան պատճառով սաստիկ ապականուեցիք, հալածուեցիք առանց որեւէ մէկի հալածանքի:
10 Ելէ՛ք ու գացէ՛ք, Քանզի ասիկա հանգստութեան տեղ չէ։Պիղծ ըլլալուն պատճառով Մեծ կործանումով բնաջինջ պիտի ըլլայ։
Յոտն կաց եւ գնա, զի ոչ գոյ քեզ այդր հանգիստ. վասն պղծութեան ապականեցայք ապականութեամբ, հալածեցայք առանց ուրուք հալածելոյ:

2:10: Յո՛տն կաց եւ գնա՛, զի ո՛չ գոյ քեզ այդր հանգիստ. վասն պղծութեան ապականեցայք ապականութեամբ[10566].
[10566] Օրինակ մի. Զի ոչ գայ քեզ այդր։
10 Ոտքի՛ կանգնիր եւ գնա՛, քանի որ դու հանգիստ չունես այնտեղ, պղծութեան պատճառով սաստիկ ապականուեցիք, հալածուեցիք առանց որեւէ մէկի հալածանքի:
10 Ելէ՛ք ու գացէ՛ք, Քանզի ասիկա հանգստութեան տեղ չէ։Պիղծ ըլլալուն պատճառով Մեծ կործանումով բնաջինջ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:102:10 Встаньте и уходите, ибо {страна} сия не есть место покоя; за нечистоту она будет разорена и притом жестоким разорением.
2:10 ἀνάστηθι ανιστημι stand up; resurrect καὶ και and; even πορεύου πορευομαι travel; go ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be σοι σοι you αὕτη ουτος this; he ἡ ο the ἀνάπαυσις αναπαυσις respite; relief ἕνεκεν ενεκα for the sake of; on account of ἀκαθαρσίας ακαθαρσια uncleanness διεφθάρητε διαφθειρω deteriorate; ruin φθορᾷ φθορα corruption
2:10 ק֣וּמוּ qˈûmû קום arise וּ û וְ and לְכ֔וּ lᵊḵˈû הלך walk כִּ֥י kˌî כִּי that לֹא־ lō- לֹא not זֹ֖את zˌōṯ זֹאת this הַ ha הַ the מְּנוּחָ֑ה mmᵊnûḥˈā מְנוּחָה resting place בַּ ba בְּ in עֲב֥וּר ʕᵃvˌûr עֲבוּר way טָמְאָ֛ה ṭāmᵊʔˈā טמא be unclean תְּחַבֵּ֖ל tᵊḥabbˌēl חבל be corrupt וְ wᵊ וְ and חֶ֥בֶל ḥˌevel חֶבֶל destruction נִמְרָֽץ׃ nimrˈāṣ מרץ hurt
2:10. surgite et ite quia non habetis hic requiem propter inmunditiam eius corrumpetur putredine pessimaArise ye, and depart, for there is no rest here for you. For that uncleanness of the land, it shall be corrupted with a grievous corruption.
10. Arise ye, and depart; for this is not your rest: because of uncleanness that destroyeth, even with a grievous destruction.
2:10. Rise and depart, for there is no relief for you here. Because of its uncleanness, it will be corrupted with a most wicked decay.
2:10. Arise ye, and depart; for this [is] not [your] rest: because it is polluted, it shall destroy [you], even with a sore destruction.
Arise ye, and depart; for this [is] not [your] rest: because it is polluted, it shall destroy [you], even with a sore destruction:

2:10 Встаньте и уходите, ибо {страна} сия не есть место покоя; за нечистоту она будет разорена и притом жестоким разорением.
2:10
ἀνάστηθι ανιστημι stand up; resurrect
καὶ και and; even
πορεύου πορευομαι travel; go
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
σοι σοι you
αὕτη ουτος this; he
ο the
ἀνάπαυσις αναπαυσις respite; relief
ἕνεκεν ενεκα for the sake of; on account of
ἀκαθαρσίας ακαθαρσια uncleanness
διεφθάρητε διαφθειρω deteriorate; ruin
φθορᾷ φθορα corruption
2:10
ק֣וּמוּ qˈûmû קום arise
וּ û וְ and
לְכ֔וּ lᵊḵˈû הלך walk
כִּ֥י kˌî כִּי that
לֹא־ lō- לֹא not
זֹ֖את zˌōṯ זֹאת this
הַ ha הַ the
מְּנוּחָ֑ה mmᵊnûḥˈā מְנוּחָה resting place
בַּ ba בְּ in
עֲב֥וּר ʕᵃvˌûr עֲבוּר way
טָמְאָ֛ה ṭāmᵊʔˈā טמא be unclean
תְּחַבֵּ֖ל tᵊḥabbˌēl חבל be corrupt
וְ wᵊ וְ and
חֶ֥בֶל ḥˌevel חֶבֶל destruction
נִמְרָֽץ׃ nimrˈāṣ מרץ hurt
2:10. surgite et ite quia non habetis hic requiem propter inmunditiam eius corrumpetur putredine pessima
Arise ye, and depart, for there is no rest here for you. For that uncleanness of the land, it shall be corrupted with a grievous corruption.
2:10. Rise and depart, for there is no relief for you here. Because of its uncleanness, it will be corrupted with a most wicked decay.
2:10. Arise ye, and depart; for this [is] not [your] rest: because it is polluted, it shall destroy [you], even with a sore destruction.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Пророк угрожает беззаконикам пленом и прямо приглашает их уходить из земли, оскверненной грехами живущих в ней и переставшей быть землею покоя (Втор ХII:9. 10; Ис XXVIII:12). Греч. и слав. т. передают мысль подлинника перифрастически (слав. "востани и пойди, яко и несть тебе сей покой нечистоты ради, истлесте тлением").
Adam Clarke: Commentary on the Bible - 1831
2:10: Arise ye, and depart - Prepare for your captivity; ye shall have no resting place here: the very land is polluted by your iniquities, and shall vomit you out, and it shall be destroyed; and the destruction of it shall be great and sore.
Some think this is an exhortation to the godly, to leave a land that was to be destroyed so speedily.
Albert Barnes: Notes on the Bible - 1834
2:10: Arise ye and depart - Go your way, as being cast out of God's care and land. It matters not where they went. "For this is not your rest." As ye have done, so shall it be done unto you. As ye cast out the widow and the fatherless, so shall ye be cast out; as ye gave no rest to those "averse from war," so shall ye have none Rev 13:10. "He that leadeth into captivity shall go into captivity; he that killeth with the sword must be killed with the sword." The land was given to them as a temporary rest, a symbol and earnest of the everlasting rest to the obedient. So Moses spake, "ye are not as yet come to the rest and the inheritance which the Lord your God giveth you. But when ye go over Jordan, and dwell in the land which the Lord your God giveth you to inherit, and when He giveth you rest from your enemies round about, so that ye dwell in safety ..." (Deu 12:9-10, add Kg1 8:56). And Joshua, "Remember the word which Moses commanded you, saying, The Lord your God giveth you rest" Jos 1:13. But the Psalmist had warned them, that, if they hardened their hearts like their forefathers, they too would "not enter into His rest" Psa 95:11.
Because it is polluted - (Literally, because of its pollution ) by idolatry, by violence, by uncleanness. So Moses (using the same word) says, "the land is defiled" by the abominations of the pagan; and warns them, "that the land spue you not out, when you defile it, as it spued out the nations which were before you." Ezekiel speaks of that "defilement" Eze 36:17, as the ground why God expelled Israel. "It shall destroy you, even with a sore (literally sharp) destruction" (Eze 36:18, add Jer 2:7). . It is a sore thing to abuse the creatures of God to sin, and it is unfit that we should use what we have abused. Hence, Holy Scripture speaks, as though even the inanimate creation took part with God, "made subject to vanity, not willingly," and could not endure those who employed it against His Will.
The words, "Arise, depart, ye, for this is not your rest," became a sort of sacred proverb, spoken anew to the soul, whenever it would find rest out of God. : "We are bidden to think of no rest for ourselves in any things of the world; but, as it were, arising from the dead, to stretch upwards, and walk after the Lord our God, and say, 'My soul cleaveth hard after Thee.' This if we neglect, and will not hear Him who saith, 'Awake thou that sleepest, and arise from the dead, and Christ shall give thee light,' we shall indeed slumber, but shall be deceived and shall not find rest; for where Christ enlighteneth not the risen soul, what seemeth to be rest, is trouble." All rest is wearisome which is not in Thee, O our God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: and: Deu 4:26, Deu 30:18; Jos 23:15, Jos 23:16; Kg1 9:7; Kg2 15:29, Kg2 17:6; Ch2 7:20; Ch2 36:20, Ch2 36:21
for: Deu 12:9; Psa 95:11; Heb 4:1-9
because: Lev 18:24-28, Lev 20:22-26; Psa 106:38; Jer 3:2
it shall: Jer 9:19, Jer 10:18; Eze 36:12-14
Carl Friedrich Keil and Franz Delitzsch
2:10
Such conduct as this must be followed by banishment from the land. Mic 2:10. "Rise up, and go; for this is not the place of rest: because of the defilement which brings destruction, and mighty destruction. Mic 2:11. If there were a man, walking after wind, who would lie deceit, 'I will prophesy to thee of wine and strong drink,' he would be a prophet of this people." The prophet having overthrown in Mic 2:7-9 the objection to his threatening prophecies, by pointing to the sins of the people, now repeats the announcement of punishment, and that in the form of a summons to go out of the land into captivity, because the land cannot bear the defilement consequent upon such abominations. The passage is based upon the idea contained in Lev 18:25, Lev 18:28, that the land is defiled by the sins of its inhabitants, and will vomit them out because of this defilement, in connection with such passages as Deut 12:9-10, where coming to Canaan is described as coming to rest. זאת (this) refers to the land. This (the land in which ye dwell) is not the place of rest (hammenūchâh, as in Zech 9:1 and Ps 132:14). If "this" were to be taken as referring to their sinful conduct, in the sense of "this does not bring or cause rest," it would be difficult to connect it with what follows, viz., "because of the defilement;" whereas no difficulty arises if we take "this" as referring to the land, which the expression "rise up and go" naturally suggests. טמאה = טמאה, defilement; תּחבּל is to be taken in a relative sense, "which brings destruction," and is strengthened by לחבל, with an explanatory ו: and indeed terrible destruction. חבל, perditio; and נמרץ as in 3Kings 2:8. The destruction consists in the fact that the land vomits out its inhabitants (Lev 18:25). Such prophecies are very unwelcome to the corrupt great men, because they do not want to hear the truth, but simply what flatters their wicked heart. They would like to have only prophets who prophesy lies to them. הולך רוּח, walking after the wind; the construction is the same as הולך צדקות in Is 33:15, and rūăch is a figure signifying what is vain or worthless, as in Is 26:18; Is 41:29, etc. The words אטּיף לך וגו are the words of a false prophet: I prophesy to thee with regard to wine. The meaning is not "that there will be an abundant supply of wine," or "that the wine will turn out well" (Rosenmller and others); but wine and strong drink (for shēkhâr, see Delitzsch on Is 5:11) are figures used to denote earthly blessings and sensual enjoyments, and the words refer to such promises as Lev 26:4-5, Lev 26:10, Deut 28:4, Deut 28:11, Joel 2:24; Joel 3:18., which false prophets held out to the people without any regard to their attitude towards God. "This people," because the great men represent the nation. With this explanation pointing back to Mic 2:6, the threatening is brought to a close.
Geneva 1599
2:10 Arise ye, and depart; for this [is] not [your] (l) rest: because it is polluted, it shall destroy [you], even with a sore destruction.
(l) Jerusalem will not be your safeguard, but rather the cause of your destruction.
John Gill
2:10 Arise ye, and depart,.... That is, out the land; do not think of a continuance in it, but expect a removal from it; prepare for captivity and exile; look for it every moment, to hear it said to you, arise, and be gone from hence; for, since you have drove others out of their inheritances and possessions, this shall be your case:
for this is not your rest; the land in which the ten tribes then dwelt, and which was given to their fathers for an inheritance, and for a resting place, and had been so for ages past, now would be no more so, because of their sins and transgressions; they must not expect to abide here long, and enjoy rest and ease; but to be turned out, and deprived of all the blessings of it, and be carried into a foreign country, where, instead of rest and case, they should be in slavery and bondage:
because it is polluted, it shall destroy you, even with a sore destruction; because the land that was given them to dwell in was defiled by their manifold iniquities, particularly adulteries, before hinted at: all sin is of a defiling nature; it defiled the bodies and souls of these men; defiled the estates they were possessed of, and the land on which they dwelt, and their fellow inhabitants of it; therefore utter destruction, even a sore and grievous one, should come upon them, by which their land should be laid waste, and they consumed off of it: or; "it shall corrupt you, even with a grievous corruption" (s); or you being corrupt upon it, it shall spew you out as a corrupt thing, as it did the Canaanites, the ancient inhabitants of it; when you will appear to be as you are, extremely corrupt: or, "it shall be in pain, even with sore pains" (t); such as those of a woman in travail, not being able to bear them any longer, but ease itself of them, through the judgments of God upon them. This may be applied to the present state and condition of the people of God in this world, which is not their rest; there remains one for them in another world, but they are not yet come to it; for while here they are in trouble, through indwelling sin, the temptations of Satan, divine desertions, and various fears that attend them, so that they have little rest; besides, this is a warfare state, and they are engaged with many enemies; and at best are but travellers passing through this world to their Father's house: this is also their working time, and they are attended with a variety of afflictions within and without; and since there are so many corruptions and pollutions in the world, through lust, which make it that it can be no resting place for a good man; it becomes them not to take up their rest here, but seek after it elsewhere; and to live in an expectation of being called out of it, and to be in a readiness to depart when the Lord shall call for them.
(s) "in corrumpet et corruptione acri", Moutanus; "et quidem corruptione vehementissima", Cocceius. (t) So Aben Ezra and Kimchi in Sepher Shorash. rad.
John Wesley
2:10 Arise ye - Ye inhabitants of Israel, prepare for your departure out of this land. Your rest - Though it was given this people for a rest under God's wing; yet it was on condition of continued obedience. Polluted - With many, and great, and old sins. Destroy - It shall spue you out.
Robert Jamieson, A. R. Fausset and David Brown
2:10 Arise ye, and depart--not an exhortation to the children of God to depart out of an ungodly world, as it is often applied; though that sentiment is a scriptural one. This world is doubtless not our "rest," being "polluted" with sin: it is our passage, not our portion; our aim, not our home (2Cor 6:17; Heb 13:14). The imperatives express the certainty of the future event predicted. "Since such are your doings (compare Mic 2:7-8, &c.), My sentence on you is irrevocable (Mic 2:4-5), however distasteful to you (Mic 2:6); ye who have cast out others from their homes and possessions (Mic 2:2, Mic 2:8-9) must arise, depart, and be cast out of your own (Mic 2:4-5): for this is not your rest" (Num 10:33; Deut 12:9; Ps 95:11). Canaan was designed to be a rest to them after their wilderness fatigues. But it is to be so no longer. Thus God refutes the people's self-confidence, as if God were bound to them inseparably. The promise (Ps 132:14) is quite consistent with temporary withdrawal of God from Israel for their sins.
Tit shall destroy you--The land shall spew you out, because of the defilements wherewith ye "polluted" it (Lev 18:25, Lev 18:28; Jer 3:2; Ezek 36:12-14).
2:112:11: հալածեցա՛յք առանց ուրուք հալածելոյ։ Ա՛յս սուտ յարեաւ՝ կաթեա՛ց ՚ի քեզ գինի եւ արբեցութիւն. եւ եղիցի ՚ի կաթուածոյ անտի ժողովրդեանս այսմիկ[10567]։ [10567] Ոսկան. Կաթեցաւ ՚ի քեզ գի՛՛։
11 Սա սուտ դուրս եկաւ, քո մէջ գինի եւ արբեցութիւն կաթեց, եւ այդ կաթումից բաժին կ’ընկնի նաեւ այս ժողովրդին:
11 Եթէ մարդ մը հովի եւ ունայնութեան ետեւէ երթայ Ու ստութիւն խօսի՝ ըսելով՝«Գինիի ու օղիի համար քեզի մարգարէութիւն ընեմ»,Անիկա պիտի ըլլայ այս ժողովուրդին մարգարէն։
Այս սուտ յարեաւ, կաթեաց ի քեզ գինի եւ արբեցութիւն, եւ եղիցի ի կաթուածոյ անտի`` ժողովրդեանս այսմիկ:

2:11: հալածեցա՛յք առանց ուրուք հալածելոյ։ Ա՛յս սուտ յարեաւ՝ կաթեա՛ց ՚ի քեզ գինի եւ արբեցութիւն. եւ եղիցի ՚ի կաթուածոյ անտի ժողովրդեանս այսմիկ[10567]։
[10567] Ոսկան. Կաթեցաւ ՚ի քեզ գի՛՛։
11 Սա սուտ դուրս եկաւ, քո մէջ գինի եւ արբեցութիւն կաթեց, եւ այդ կաթումից բաժին կ’ընկնի նաեւ այս ժողովրդին:
11 Եթէ մարդ մը հովի եւ ունայնութեան ետեւէ երթայ Ու ստութիւն խօսի՝ ըսելով՝«Գինիի ու օղիի համար քեզի մարգարէութիւն ընեմ»,Անիկա պիտի ըլլայ այս ժողովուրդին մարգարէն։
zohrab-1805▾ eastern-1994▾ western am▾
2:112:11 Если бы какой-либо ветреник выдумал ложь и сказал: >, то он и был бы угодным проповедником для этого народа.
2:11 κατεδιώχθητε καταδιωκω hunt down; drive hard οὐδενὸς ουδεις no one; not one διώκοντος διωκω go after; pursue πνεῦμα πνευμα spirit; wind ἔστησεν ιστημι stand; establish ψεῦδος ψευδος falsehood; fallacy ἐστάλαξέν σταλαζω you εἰς εις into; for οἶνον οινος wine καὶ και and; even μέθυσμα μεθυσμα and; even ἔσται ειμι be ἐκ εκ from; out of τῆς ο the σταγόνος σταγων the λαοῦ λαος populace; population τούτου ουτος this; he
2:11 לוּ־ lû- לוּ if only אִ֞ישׁ ʔˈîš אִישׁ man הֹלֵ֥ךְ hōlˌēḵ הלך walk ר֨וּחַ֙ rˈûₐḥ רוּחַ wind וָ wā וְ and שֶׁ֣קֶר šˈeqer שֶׁקֶר lie כִּזֵּ֔ב kizzˈēv כזב lie אַטִּ֣ף ʔaṭṭˈif נטף drop לְךָ֔ lᵊḵˈā לְ to לַ la לְ to † הַ the יַּ֖יִן yyˌayin יַיִן wine וְ wᵊ וְ and לַ la לְ to † הַ the שֵּׁכָ֑ר ššēḵˈār שֵׁכָר strong drink וְ wᵊ וְ and הָיָ֥ה hāyˌā היה be מַטִּ֖יף maṭṭˌîf נטף drop הָ hā הַ the עָ֥ם ʕˌām עַם people הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
2:11. utinam non essem vir habens spiritum et mendacium potius loquerer stillabo tibi in vinum et in ebrietatem et erit super quem stillatur populus isteWould God I were not a man that hath the spirit, and that I rather spoke a lie: I will let drop to thee of wine, and of drunkeness: and it shall be this people upon whom it shall drop.
11. If a man walking in wind and falsehood do lie, , I will prophesy unto thee of wine and of strong drink; he shall even be the prophet of this people.
2:11. I wish that I were not a man who has breath, and that I rather spoke a lie. I will drop it down to you in wine and in drunkenness. And it will be this people on whom it will rain down.
2:11. If a man walking in the spirit and falsehood do lie, [saying], I will prophesy unto thee of wine and of strong drink; he shall even be the prophet of this people.
If a man walking in the spirit and falsehood do lie, [saying], I will prophesy unto thee of wine and of strong drink; he shall even be the prophet of this people:

2:11 Если бы какой-либо ветреник выдумал ложь и сказал: <<я буду проповедовать тебе о вине и сикере>>, то он и был бы угодным проповедником для этого народа.
2:11
κατεδιώχθητε καταδιωκω hunt down; drive hard
οὐδενὸς ουδεις no one; not one
διώκοντος διωκω go after; pursue
πνεῦμα πνευμα spirit; wind
ἔστησεν ιστημι stand; establish
ψεῦδος ψευδος falsehood; fallacy
ἐστάλαξέν σταλαζω you
εἰς εις into; for
οἶνον οινος wine
καὶ και and; even
μέθυσμα μεθυσμα and; even
ἔσται ειμι be
ἐκ εκ from; out of
τῆς ο the
σταγόνος σταγων the
λαοῦ λαος populace; population
τούτου ουτος this; he
2:11
לוּ־ lû- לוּ if only
אִ֞ישׁ ʔˈîš אִישׁ man
הֹלֵ֥ךְ hōlˌēḵ הלך walk
ר֨וּחַ֙ rˈûₐḥ רוּחַ wind
וָ וְ and
שֶׁ֣קֶר šˈeqer שֶׁקֶר lie
כִּזֵּ֔ב kizzˈēv כזב lie
אַטִּ֣ף ʔaṭṭˈif נטף drop
לְךָ֔ lᵊḵˈā לְ to
לַ la לְ to
הַ the
יַּ֖יִן yyˌayin יַיִן wine
וְ wᵊ וְ and
לַ la לְ to
הַ the
שֵּׁכָ֑ר ššēḵˈār שֵׁכָר strong drink
וְ wᵊ וְ and
הָיָ֥ה hāyˌā היה be
מַטִּ֖יף maṭṭˌîf נטף drop
הָ הַ the
עָ֥ם ʕˌām עַם people
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
2:11. utinam non essem vir habens spiritum et mendacium potius loquerer stillabo tibi in vinum et in ebrietatem et erit super quem stillatur populus iste
Would God I were not a man that hath the spirit, and that I rather spoke a lie: I will let drop to thee of wine, and of drunkeness: and it shall be this people upon whom it shall drop.
2:11. I wish that I were not a man who has breath, and that I rather spoke a lie. I will drop it down to you in wine and in drunkenness. And it will be this people on whom it will rain down.
2:11. If a man walking in the spirit and falsehood do lie, [saying], I will prophesy unto thee of wine and of strong drink; he shall even be the prophet of this people.
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
11. Обличая народ, пророк сознает, что проповедь его возбуждает не внимание народа, а раздражение. В душе его невольно возникает скорбная мысль о том, какой проповеди желал бы народ: проповеди о вине и сикере. Греч. и слав. т. в ст. 11-м уклоняются от подлинника и дают мысль мало понятную. Начало ст. 11-го в слав. т. "прогнастеся ни кимже гоними" получилось вследствие того, что LXX к 11-му ст. отнесли из ст. предыдущего сл. nimraz (сильный, жестокий), причем сочли его формой гл. ruz (бежать), а первые слова ст. 11-го lu isch holech (если бы кто-нибудь ходящий) читали lo isch helech (нет человека идущего или преследующего). Дальнейшие слова ст. 11-го в греч. и слав. текстах не дают удовлетворительного смысла ("дух постави лжу, искапа тебе в вино и пиянство; и будет, от капли людий сих").
Adam Clarke: Commentary on the Bible - 1831
2:11: If a man walking in the spirit and falsehood - The meaning is: If a man who professes to be Divinely inspired do lie, by prophesying of plenty, etc., then such a person shall be received as a true prophet by this people. It not unfrequently happens that the Christless worldling, who has got into the priest's office for a maintenance, and who leaves the people undisturbed in their unregenerate state, is better received than the faithful pastor, who proclaims the justice of the Lord, and the necessity of repentance and forsaking sin, in order to their being made partakers of that holiness without which no man shall see God.
Albert Barnes: Notes on the Bible - 1834
2:11: If a man walking in the spirit and falsehood - Literally, "in spirit" (not My Spirit) "and falsehood," that is, in a lying spirit; such as they, whose woe Ezekiel pronounces Eze 13:3, "Woe unto the foolish prophets who walk after their own spirit and what they have not seen Eze 13:2, Eze 13:17; prophets out of their own hearts, who prophesied a vision of falsehood, and a destruction and nothingness; prophesied falsehood; yea, prophets of the deceit of their hearts." These, like the true prophets, "walked in spirit;" as Isaiah speaks of "walking in righteousness" Isa 33:15. Their habitual converse was m a spirit, but of falsehood. If such an one do lie, saying, "I will prophesy unto thee of wine and strong drink." Man's conscience must needs have some plea in speaking falsely of God. The false prophets had to please the rich men, to embolden them in their self-indulgence, to tell them that God would not punish. They doubtless spoke of God's temporal promises to His people, the land "flowing with milk and honey." His promises of abundant harvest and vintage, and assured them, that God would not withdraw these, that He was not so precise about His law. Micah tells them in plain words, what it all came to; it was a prophesying of "wine and strong drink."
He shall even be the prophet of this people - Literally "and shall be bedewing this people." He uses the same words, which scorners of Israel and Judah employed in forbidding to prophesy. They said, "drop not;" forbidding God's word as a wearisome dropping. It wore away their patience, not their hearts of stone. He tells them, who might speak to them without wearying, of whose words they would never tire, who might do habitually what they forbade to God, - one who, in the Name of God, set them at ease in their sensual indulgences. This is the secret of the success of everything opposed to God and Christ. Man wants a God. God has made it a necessity of our nature to crave after Him. Spiritual, like natural, hunger, debarred from or loathing wholesome food, must be stilled, stifled, with what will appease its gnawings. Our natural intellect longs for Him; for it cannot understand itself without Him. Our restlessness longs for Him; to rest upon.
Our helplessness longs for Him, to escape from the unbearable pressure of our unknown futurity. Our imagination craves for Him; for, being made for the Infinite, it cannot be content with the finite. Aching affections long for Him; for no creature can soothe them. Our dissatisfied conscience longs for Him, to teach it and make it one with itself. But man does not want to be responsible, nor to owe duty; still less to be liable to penalties for disobeying. The Christian, not the natural man, longs that his whole being should tend to God. The natural man wishes to be well-rid of what sets him ill at ease, not to belong to God. And the horrible subtlety of false teaching, in each age or country, is to meet its own favorite requirements, without calling for self-sacrifice or self-oblation, to give it a god such as it would have, such as might content it. : "The people willeth to be deceived, be it deceived," is a true proverb. "Men turn away their ears from the truth" Ti2 4:4 which they dislike; and so are turned unto fables which they like. They who "receive not the love of the truth, - believe a lie" Th2 2:11-12. If men "will not retain God in their knowledge, God giveth them over to an undistinguishing mind" Rom 1:28. They who would not receive our Lord, coming in His Father's Name, have ever since, as He said, "received them who came in their own" Joh 5:43. Men teach their teachers how they wish to be mistaught, and receive the echo of their wishes as the Voice of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: a man: Kg1 13:18, Kg1 22:21-23; Ch2 18:19-22; Isa 9:15; Jer 14:14, Jer 23:14, Jer 23:25, Jer 23:32; Jer 27:14, Jer 27:15, Jer 28:2, Jer 28:3, Jer 28:15, Jer 29:21-23; Eze 13:3-14, Eze 13:22; Co2 11:13-15; Th2 2:8-10; Pe2 2:1-3; Jo1 4:1; Rev 16:13, Rev 16:14
walking in the spirit and falsehood do lie: or, walk with the wind and lie falsely
I will: Mic 3:5, Mic 3:11; Kg1 22:6; Jer 6:13, Jer 6:14, Jer 8:10, Jer 8:11, Jer 23:17; Rom 16:18; Phi 3:19; Pe2 2:13-19
he shall: Isa 30:10, Isa 30:11; Jer 5:31; Th2 2:11
Geneva 1599
2:11 If a man (m) walking in the spirit and falsehood do lie, [saying], (n) I will prophesy unto thee of wine and of strong drink; he shall even be the prophet of this people.
(m) That is, show himself to be a prophet.
(n) He shows what prophets they delight in, that is, in flatterers, who tell them pleasant tales, and speak of their benefits.
John Gill
2:11 If a man walking in the spirit and falsehood do lie,.... Who pretends to be a prophet, and a spiritual man, and to be under the inspiration and influence of the Spirit of God, but utters nothing but lies and falsehoods; or who is actuated by a spirit of falsehood and lying; or, as in the margin, "walks with the wind, and lies falsely" (u); is full of wind and vanity; "after the wind" (w); and follows the dictates of his vain mind, and coins lies, and speaks false things:
saying, I will prophesy unto thee of wine and of strong drink; or "drop a word unto thee" (x); that there will be good times, and nothing but good eating and drinking; and that men need not fear such dismal things befalling them as the prophets of the Lord spoke of; but may be cheerful and merry, and drink wine and strong drink, and not be afraid of their evil tidings: or, for wine and strong drink (y), so Kimchi; and the meaning is, that if they would give him a cup of wine, or a draught of strong drink, he would prophesy good things to them; the reverse of what is before said, as that they should continue in their land, and not depart from it; that this should be their rest, and they should remain therein, and not be destroyed in it, or cast out of it:
he shall even be the prophet of this people; a "dropper" (z) to them; see Mic 2:6; such an one shall be acceptable to them; they will caress him, and prefer him to the true prophets of the Lord; which is mentioned to show the temper of the people, and how easily they were imposed upon, and their disrespect to the prophets of the Lord, as in Mic 2:6; to which subject the prophet here returns, as Kimchi observes.
(u) "qui ambulat cum vento et falsitate mentiatur", Piscator; "ambulantem cum vento et fasitate mendacem", Cocceius. (w) So Hillerus in Burkius. (x) "stillabo tibi", Pagninus, Montanus, Junius & Tremellius, Piscator, Burkius. (y) "pro vino", Pagninus, Montanus, Junius & Tremellius, Piscator, Drusius. (z) "stillator", Junius & Tremellius, Piscator, Drusius, Cocceius.
John Wesley
2:11 Walking - If a man pretend to have the spirit of prophesy. Saying - You shall have plenty of days, and may eat, drink, and be merry. He shall even be the prophet - Such they like and chuse.
Robert Jamieson, A. R. Fausset and David Brown
2:11 walking in the spirit--The Hebrew means also "wind." "If a man professing to have the 'spirit' of inspiration (Ezek 13:3; so 'man of the spirit,' that is, one claiming inspiration, Hos 9:7), but really walking in 'wind' (prophecy void of nutriment for the soul, and unsubstantial as the wind) and falsehood, do lie, saying (that which ye like to hear), I will prophesy," &c., even such a one, however false his prophecies, since he flatters your wishes, shall be your prophet (compare Mic 2:6; Jer 5:31).
prophesy . . . of wine--that is, of an abundant supply of wine.
2:122:12: Ժողովելո՛վ ժողովեսցի Յակոբ ամենեքումբք հանդերձ, եւ ընդունելով ընկալցի զմնացորդս Իսրայէլի. եւ ՚ի միասին արարից զդա՛րձ նոցա. իբրեւ ոչխարք ՚ի նեղութեան. իբրեւ հօտք ՚ի մէջ մակաղատեղի իւրեանց. վարեսցին ՚ի մարդկանէ ընդ խրամ[10568], [10568] Յօրինակին պակասէր. Զդարձ նոցա. իբրեւ ոչխարք ՚ի նեղութեան։
12 Կը հաւաքուի Յակոբը բոլորով հանդերձ, ամբողջովին կ’ընդունի Իսրայէլի մնացորդներին. ես նրանց միասին կը վերադարձնեմ ինչպէս նեղութեան մէջ գտնուող ոչխարներ, ինչպէս հօտերը իրենց մակաղատեղի մէջտեղում: Նրանք մարդկանց կողմից դէպի խրամատները կ’առաջնորդուեն,
12 Ո՜վ Յակոբ, ամէնքդ անշուշտ պիտի հաւաքեմ, Իսրայէլի մնացորդը պիտի հաւաքեմ, Բօսրայի ոչխարներուն պէս, Իրենց փարախին մէջ եղող հօտերուն պէս, մէկտեղ պիտի բերեմ։Մարդոց բազմութեանը համար աղմուկ պիտի ըլլայ։
Ժողովելով [22]ժողովեսցի Յակոբ ամենեքումբք հանդերձ, եւ ընդունելով ընկալցի զմնացորդս Իսրայելի. եւ ի միասին արարից զդարձ նոցա. իբրեւ ոչխարք ի նեղութեան``, իբրեւ հօտք ի մէջ մակաղատեղի իւրեանց. [23]վարեսցին ի մարդկանէ ընդ խրամ:

2:12: Ժողովելո՛վ ժողովեսցի Յակոբ ամենեքումբք հանդերձ, եւ ընդունելով ընկալցի զմնացորդս Իսրայէլի. եւ ՚ի միասին արարից զդա՛րձ նոցա. իբրեւ ոչխարք ՚ի նեղութեան. իբրեւ հօտք ՚ի մէջ մակաղատեղի իւրեանց. վարեսցին ՚ի մարդկանէ ընդ խրամ[10568],
[10568] Յօրինակին պակասէր. Զդարձ նոցա. իբրեւ ոչխարք ՚ի նեղութեան։
12 Կը հաւաքուի Յակոբը բոլորով հանդերձ, ամբողջովին կ’ընդունի Իսրայէլի մնացորդներին. ես նրանց միասին կը վերադարձնեմ ինչպէս նեղութեան մէջ գտնուող ոչխարներ, ինչպէս հօտերը իրենց մակաղատեղի մէջտեղում: Նրանք մարդկանց կողմից դէպի խրամատները կ’առաջնորդուեն,
12 Ո՜վ Յակոբ, ամէնքդ անշուշտ պիտի հաւաքեմ, Իսրայէլի մնացորդը պիտի հաւաքեմ, Բօսրայի ոչխարներուն պէս, Իրենց փարախին մէջ եղող հօտերուն պէս, մէկտեղ պիտի բերեմ։Մարդոց բազմութեանը համար աղմուկ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:122:12 Непременно соберу всего тебя, Иаков, непременно соединю остатки Израиля, совокуплю их воедино, как овец в Восоре, как стадо в овечьем загоне; зашумят они от многолюдства.
2:12 συναγόμενος συναγω gather συναχθήσεται συναγω gather Ιακωβ ιακωβ Iakōb; Iakov σὺν συν with; [definite object marker] πᾶσιν πας all; every ἐκδεχόμενος εκδεχομαι wait; receive ἐκδέξομαι εκδεχομαι wait; receive τοὺς ο the καταλοίπους καταλοιπος left behind τοῦ ο the Ισραηλ ισραηλ.1 Israel ἐπὶ επι in; on τὸ ο the αὐτὸ αυτος he; him θήσομαι τιθημι put; make τὴν ο the ἀποστροφὴν αποστροφη he; him ὡς ως.1 as; how πρόβατα προβατον sheep ἐν εν in θλίψει θλιψις pressure ὡς ως.1 as; how ποίμνιον ποιμνιον flock ἐν εν in μέσῳ μεσος in the midst; in the middle κοίτης κοιτη lying down; relations αὐτῶν αυτος he; him ἐξαλοῦνται εξαλλομαι spring up ἐξ εκ from; out of ἀνθρώπων ανθρωπος person; human
2:12 אָסֹ֨ף ʔāsˌōf אסף gather אֶאֱסֹ֜ף ʔeʔᵉsˈōf אסף gather יַעֲקֹ֣ב yaʕᵃqˈōv יַעֲקֹב Jacob כֻּלָּ֗ךְ kullˈāḵ כֹּל whole קַבֵּ֤ץ qabbˈēṣ קבץ collect אֲקַבֵּץ֙ ʔᵃqabbˌēṣ קבץ collect שְׁאֵרִ֣ית šᵊʔērˈîṯ שְׁאֵרִית rest יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel יַ֥חַד yˌaḥaḏ יַחַד gathering אֲשִׂימֶ֖נּוּ ʔᵃśîmˌennû שׂים put כְּ kᵊ כְּ as צֹ֣אן ṣˈōn צֹאן cattle בָּצְרָ֑ה boṣrˈā בָּצְרָה [uncertain] כְּ kᵊ כְּ as עֵ֨דֶר֙ ʕˈēḏer עֵדֶר flock בְּ bᵊ בְּ in תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst הַ ha הַ the דָּֽבְרֹ֔ו ddˈāvᵊrˈô דֹּבֶר pasture תְּהִימֶ֖נָה tᵊhîmˌenā הום stir מֵ mē מִן from אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
2:12. congregatione congregabo Iacob totum te in unum conducam reliquias Israhel pariter ponam illum quasi gregem in ovili quasi pecus in medio caularum tumultuabuntur a multitudine hominumI will assemble and gather together all of thee, O Jacob: I will bring together the remnant of Israel, I will put them together as a flock in the fold, as sheep in the midst of the sheepcotes, they shall make a tumult by reason of the multitude of men.
12. I will surely assemble, O Jacob, all of thee; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah: as a flock in the midst of their pasture, they shall make great noise by reason of men.
2:12. I will gather together in a congregation all of you, Jacob. I will lead together as one, the remnant of Israel. I will set them together like a flock in the fold, like a sheep in the midst of the sheep pen. They will cause a tumult before the multitude of men.
2:12. I will surely assemble, O Jacob, all of thee; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as the flock in the midst of their fold: they shall make great noise by reason of [the multitude of] men.
I will surely assemble, O Jacob, all of thee; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as the flock in the midst of their fold: they shall make great noise by reason of [the multitude of] men:

2:12 Непременно соберу всего тебя, Иаков, непременно соединю остатки Израиля, совокуплю их воедино, как овец в Восоре, как стадо в овечьем загоне; зашумят они от многолюдства.
2:12
συναγόμενος συναγω gather
συναχθήσεται συναγω gather
Ιακωβ ιακωβ Iakōb; Iakov
σὺν συν with; [definite object marker]
πᾶσιν πας all; every
ἐκδεχόμενος εκδεχομαι wait; receive
ἐκδέξομαι εκδεχομαι wait; receive
τοὺς ο the
καταλοίπους καταλοιπος left behind
τοῦ ο the
Ισραηλ ισραηλ.1 Israel
ἐπὶ επι in; on
τὸ ο the
αὐτὸ αυτος he; him
θήσομαι τιθημι put; make
τὴν ο the
ἀποστροφὴν αποστροφη he; him
ὡς ως.1 as; how
πρόβατα προβατον sheep
ἐν εν in
θλίψει θλιψις pressure
ὡς ως.1 as; how
ποίμνιον ποιμνιον flock
ἐν εν in
μέσῳ μεσος in the midst; in the middle
κοίτης κοιτη lying down; relations
αὐτῶν αυτος he; him
ἐξαλοῦνται εξαλλομαι spring up
ἐξ εκ from; out of
ἀνθρώπων ανθρωπος person; human
2:12
אָסֹ֨ף ʔāsˌōf אסף gather
אֶאֱסֹ֜ף ʔeʔᵉsˈōf אסף gather
יַעֲקֹ֣ב yaʕᵃqˈōv יַעֲקֹב Jacob
כֻּלָּ֗ךְ kullˈāḵ כֹּל whole
קַבֵּ֤ץ qabbˈēṣ קבץ collect
אֲקַבֵּץ֙ ʔᵃqabbˌēṣ קבץ collect
שְׁאֵרִ֣ית šᵊʔērˈîṯ שְׁאֵרִית rest
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
יַ֥חַד yˌaḥaḏ יַחַד gathering
אֲשִׂימֶ֖נּוּ ʔᵃśîmˌennû שׂים put
כְּ kᵊ כְּ as
צֹ֣אן ṣˈōn צֹאן cattle
בָּצְרָ֑ה boṣrˈā בָּצְרָה [uncertain]
כְּ kᵊ כְּ as
עֵ֨דֶר֙ ʕˈēḏer עֵדֶר flock
בְּ bᵊ בְּ in
תֹ֣וךְ ṯˈôḵ תָּוֶךְ midst
הַ ha הַ the
דָּֽבְרֹ֔ו ddˈāvᵊrˈô דֹּבֶר pasture
תְּהִימֶ֖נָה tᵊhîmˌenā הום stir
מֵ מִן from
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
2:12. congregatione congregabo Iacob totum te in unum conducam reliquias Israhel pariter ponam illum quasi gregem in ovili quasi pecus in medio caularum tumultuabuntur a multitudine hominum
I will assemble and gather together all of thee, O Jacob: I will bring together the remnant of Israel, I will put them together as a flock in the fold, as sheep in the midst of the sheepcotes, they shall make a tumult by reason of the multitude of men.
2:12. I will gather together in a congregation all of you, Jacob. I will lead together as one, the remnant of Israel. I will set them together like a flock in the fold, like a sheep in the midst of the sheep pen. They will cause a tumult before the multitude of men.
2:12. I will surely assemble, O Jacob, all of thee; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as the flock in the midst of their fold: they shall make great noise by reason of [the multitude of] men.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. Связь ст. 12: и 13-го с предыдущим понимается комментаторами различно. Многие думают, что эти стихи, содержащие радостное обетование Израилю, представляют речь ложных пророков (Михаелис, Эвальд, Орелли): вопреки пророчеству Михея о предстоящих бедствиях ложные пророки возвещают милость Господа к народу и славное избавление последнего. Но едва ли можно ст. 12-13: рассматривать как речь ложных пророков; последним в ст. 11: усвояются вообще иные речи; притом, 12-13: говорит о возвращении из плена, а ложные пророки не допускали и мысли о плене. Гоонакер, считая 12-13: пророчеством самого Михея, смысл этого пророчества видит в возвещении народу не спасения, а бедствия и именно плена. По мнению Гоонакера, пророк хочет сказать, что народ будет собран весь в бедствии, и что он пойдет в плен во главе с царем. Но такое понимание ст. 12-13, хотя им устанавливается прямая связь стихов с общим содержанием II-й главы, говорящей о неотвратимости бедствия, не может быть признано правильным: выражения в начале ст. 12: и конец ст. 13-го ("а во главе - их Господь") ясно показывают, что речь идет не о бедствии, а о спасении, и Гоонакер должен без всяких оснований выделить указанные выражения, как глоссу, чтоб отстоять свое понимание. Пророк в ст. 12-13: говорит, несомненно, о собрании Иакова и останков Израиля в плену и об изведении народа из плена. Нет нужды считать рассматриваемые стихи позднейшей вставкой (Новак и др. ) или допускать, что: они перенесены в конец гл. 11-й из другого места кн. Михея (Штейнер, Риссель) переходы от предсказания бедствия к возвещению славного будущего обычны у пророков (ср. Иc VII, VIII и др. ). - Совокуплю их воедино, как овец в Восоре: Восора древний иудейский город (Быт XXXVI:33; Ис XXXIV:6; LXIII:1), очевидно, богатый скотом. Впрочем, LXX, блаж. Иероним. Сир т., Ак., Симм. и некоторые новые комментаторы (Кнабенб. ) предпочитают евр. bozrah понимать в смысле нарицательного: в слав. по LXX: "аки овцы в скорби"; у блаж. Иеронима bozrah принимается в значении "овчарни". - Греч. -слав, т. ст. 12-го передает мысль подлинника; вместо слов: зашумят они от многолюдства (meadam - "по причине людей") в слав. читается: "изскочать от человек", т. е. устремятся, как овцы при погоне их людьми.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
12 I will surely assemble, O Jacob, all of thee; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as the flock in the midst of their fold: they shall make great noise by reason of the multitude of men. 13 The breaker is come up before them: they have broken up, and have passed through the gate, and are gone out by it: and their king shall pass before them, and the LORD on the head of them.
After threatenings of wrath, the chapter here concludes, as is usual in the prophets, with promises of mercy, which were in part fulfilled when the Jews returned out of Babylon, and had their full accomplishment in the kingdom of the Messiah. Their grievances shall be all redressed. 1. Whereas they were dispersed, they shall be brought together again, and shall jointly receive the tokens of God's favour to them, and shall have communion with each other and comfort in each other (v. 12): "I will surely assemble, O Jacob! all of thee, all that belong to thee, all that are named of the house of Jacob (v. 7) that are now expelled your country, v. 10. I will bring you together again, and not one of you shall be lost, not one of you shall be missing. I will surely gather the remnant of Israel, that remnant that is designed and reserved for salvation; they shall be brought to incorporate in one body. I will put them together as the sheep of Bozrah." Sheep are inoffensive and sociable creatures; they shall be as the flock in the midst of their fold, where they are safe under the shepherd's eye and care; and they shall make great noise (as numerous flocks and herds do, with their bleating and lowing) by reason of the multitude of men (for the sheep are men, as the prophet explains this comparison, Ezek. xxxiv. 31), not by reason of their strifes and contentions, but by reason of their great numbers. This was accomplished when Christ by his gospel gathered together in one all the children of God that were scattered abroad, and united both Jews and Gentiles in one fold, and under one Shepherd, when all the complaint was that the place was too strait for them--that was the noise, by reason of their multitude (Isa. xlix. 19, 20), when there were some added to the church from all parts of the world, and all men were drawn to Christ by the attractive power of his cross, which shall be done yet more and more, and perfectly done, when he shall send forth his angels to gather in his elect from the four winds. 2. Whereas God had seemed to desert them, and cast them off, now he will own them, and head them, and help them through all the difficulties that are in the way of their return and deliverance (v. 13): the breaker has come up before them, to break down all opposition, and clear the road for them; and under his guidance they have broken up, and have passed through the gate, the door of escape out of their captivity, and have gone out by it with courage and resolution, having Omnipotence for their van-guard. Their King shall pass before them, to head them in the way, even Jehovah (he was their king) on the head of them, as he was on the head of the armies of Israel when they followed the pillar of cloud and fire through the wilderness and when he appeared to Joshua as captain of the Lord's host. Christ is the church's King; he is Jehovah; he heads them, passes before them, brings them out of the land of their captivity, brings them into the land of their rest. He is the breaker, that broke through them, that rent the veil, and opened the kingdom of heaven to all believers. The learned bishop Pearson applies it to the resurrection of Christ, by which he obtained the power and became the pattern of our resurrection. The breaker has gone up before us out of the grave, and has carried away its gates, as Samson did Gaza's, bar and all, and by that breach we go out. The learned Dr. Pocock mentions, as the sense which some of the ancient Jews give of it, that the breaker is Elias, and their King the Messiah, the Son of David; and he thinks we may apply it to Christ and his forerunner John the Baptist. John was the breaker; he broke the ice, prepared the way of the Lord by the baptism of repentance; in him the gospel began; from his time the kingdom of heaven suffered violence; and so the Christian church is introduced, with Messiah the Prince before it, on the head of it, going forth conquering and to conquer.
Adam Clarke: Commentary on the Bible - 1831
2:12: I will surely assemble - This is a promise of the restoration of Israel from captivity. He compares them to a flock of sheep rushing together to their fold, the hoofs of which make a wonderful noise or clatter. So when one hundred sheep run, eight hundred toes or divisions of these bifid animals make a clattering noise. This appears to be the image.
Albert Barnes: Notes on the Bible - 1834
2:12: I will surely assemble, O Jacob, all of thee; I will surely gather the remnant of Israel - God's mercy on the penitent and believing being the end of all His threatenings, the mention of it often bursts in abruptly. Christ is ever the Hope as the End of prophecy, ever before the prophets' mind. The earthquake and fire precede the still small voice of peace in Him. What seems then sudden to us, is connected in truth. The prophet had said Mic 2:10, where was not their rest and how they should be cast forth; he saith at once how they should be gathered to their everlasting rest. He had said, what promises of the false prophets would not be fulfille Mic 2:11. But, despair being the most deadly enemy of the soul, he does not take away their false hopes, without shewing them the true mercies in store for them. Jerome: "Think not," he would say, "that I am only a prophet of ill. The captivity foretold will indeed now come, and God's mercies will also come, although not in the way, which these speak of."
The false prophets spoke of worldly abundance ministering to sensuality, and of unbroken security. He tells of God's mercies, but after chastisement, to "the remnant of Israel." But the restoration is complete, far beyond their then condition. He had foretold the desolation of Samaria Mic 1:6, the captivity of Judah Mic 1:16; Mic 2:4; he foretells the restoration of all Jacob, as one. The images are partly taken (as is the prophet's custom) from that first deliverance from Egypt . Then, as the image of the future growth under persecution, God multiplied His people exceedingly Exo 1:12; then "the Lord went before them by day in a pillar of a cloud to lead them the way" Exo 13:21; then God "brought them up" "out of the house of bondage" (see below, Mic 6:4).
But their future prison-house was to be no land of Goshen. It was to be a captivity and a dispersion at once, as Hosea had already foretold . So he speaks of them emphatically, as a great throng, "assembling I will assemble, O Jacob, all of thee; gathering I will gather the remnant of Israel." The word, which is used of the gathering of a flock or its lambs Isa 40:11; Isa 13:14, became, from Moses' prophecy (Deu 30:3-4, see Neh 1:9), a received word of the gathering of Israel from the dispersion of the captivity (see below, Mic 4:6; Psa 106:47; Psa 107:3; Isa 11:12; Isa 43:5; Isa 54:7; Isa 56:8; Zep 3:19-20; Jer 23:3; Jer 29:14; Jer 31:8, Jer 31:10; Jer 32:37; Eze 11:17; Eze 20:34, Eze 20:41; Eze 28:25; Eze 34:13; Eze 37:21; Eze 38:8; Eze 39:27; Zac 10:10). The return of the Jews from Babylon was but a faint shadow of the fulfillment. For, ample as were the terms of the decrees of Cyrus Ezr 1:2-4 and Artaxerxes Ezr 7:13, and widely as that of Cyrus was diffused Ezr 1:1, the restoration was essentially that of Judah, that is, Judah, Benjamin and Levi : the towns, whose inhabitants returned, were those of Judah and Benjamin Ezra 2; Neh. 7; the towns, to which they returned, were of the two tribes.
It was not a gathering of "all Jacob;" and of the three tribes who returned, there were but few gathered, and they had not even an earthly king, nor any visible Presence of God. The words began to he fulfilled in the "many Act 21:20 tens of thousands" who believed at our Lord's first Coming; and "all Jacob," that is, all who were Israelites indeed, "the remnant" according to the election of grace Rom 11:5, were gathered within the one fold of the Church, under One Shepherd. It shall be fully fulfilled, when, in the end, "the fullness of the Gentiles shall come in and all Israel shall be saved" Rom 11:25-26. "All Jacob" is the same as "the remnant of Israel," the true Israel which remains when the false severed itself off; all the seed-corn, when the chaff was winnowed away. So then, whereas they were now scattered, then, God saith, "I will put them together (in one fold) as the sheep of Bozrah," which abounded in sheep Isa 34:6, and was also a strong city of Edom ; denoting how believers should be fenced within the Church, as by a strong wall, against which the powers of darkness should not pRev_ail, and the wolf should howl around the fold, yet be unable to enter it, and Edom and the pagan should become part of the inheritance of Christ . "As a flock in the midst of their fold," at rest , "like sheep, still and subject to their shepherd's voice. So shall these, having one faith and One Spirit, in meekness and simplicity, obey the one rule of truth. Nor shall it be a small number;" for the place where they shall be gathered shall be too narrow to contain them, as is said in Isaiah; "Give place to me, that I may dwell" Isa 49:20.
They shall make great noise - (it is the same word as our hum, "the hum of men,") by reason of the multitude of men He explains his image, as does Ezekiel Eze 34:31, "And ye are My flock, the flock of My pasture; men are ye; I, your God, saith the Lord God: and Eze 36:38, As a flock of holy things, as the flock of Jerusalem in her solemn feasts; so shall the waste cities be full of a flock of men and they shall know that I am the Lord." So many shall they be, that throughout the whole world they shall make a great and public sound in praising God, filling Heaven and the green pastures of Paradise with a mighty hum of praise;" as John saw "a great multitude which no man could number" Rev 7:9, "with one united voice praising the Good Shepherd, who smoothed for them all rugged places, and evened them by His Own Steps, Himself the Guide of their way and the Gate of Paradise, as He saith, 'I am the Door;' through whom bursting through and going before, being also the Door of the way, the flock of believers shall break through It. But this Shepherd is their Lord and King" . Not their King only, but the Lord God; so that this, too, bears witness that Christ is God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: surely assemble: Mic 4:6, Mic 4:7; Isa 11:11, Isa 27:12; Jer 3:18, Jer 31:8; Eze 37:21; Hos 1:11
I will put: Mic 7:14; Jer 23:3, Jer 31:10; Eze 34:11, Eze 34:22, Eze 34:31
Bozrah: Gen 36:33; Isa 34:6; Amo 1:12
they: Jer 31:7-9; Eze 36:37; Zac 8:22, Zac 8:23, Zac 9:14, Zac 9:15, Zac 10:6-8
Carl Friedrich Keil and Franz Delitzsch
2:12
In Mic 2:12, Mic 2:13 there follows, altogether without introduction, the promise of the future reassembling of the people from their dispersion. Mic 2:12. "I will assemble, assemble thee all together, O Jacob; gather together, gather together the remnant of Israel; I will bring him together like the sheep of Bozrah, like a flock in the midst of their pasture: they will be noisy with men. Mic 2:13. The breaker through comes up before them; they break through, and pass along through the gate, and go out by it; and their King goes before them, and Jehovah at their head." Micah is indeed not a prophet, prophesying lies of wine and strong drink; nevertheless he also has salvation to proclaim, only not for the morally corrupt people of his own time. They will be banished out of the land; but the captivity and dispersion are not at an end. For the remnant of Israel, for the nation when sifted and refined by the judgments, the time will come when the Lord will assemble them again, miraculously multiply them, and redeem them as their King, and lead them home. The sudden and abrupt transition from threatening to promise, just as in Hos 2:2; Hos 6:1; Hos 11:9, has given rise to this mistaken supposition, that Mic 2:12, Mic 2:13 contain a prophecy uttered by the lying prophets mentioned in Mic 2:10 (Abenezra, Mich., Ewald, etc.). But this supposition founders not only on the שׁארית ישׂראל, inasmuch as the gathering together of the remnant of Israel presupposes the carrying away into exile, but also on the entire contents of these verses. Micah could not possibly introduce a false prophet as speaking in the name of Jehovah, and saying, "I will gather;" such a man would at the most have said, "Jehovah will gather." Nor could he have put a true prophecy like that contained in Mic 2:12, Mic 2:13 into the mouth of such a man. For this reason, not only Hengstenberg, Caspari, and Umbreit, but even Maurer and Hitzig, have rejected this assumption; and the latter observes, among other things, quite correctly, that "the idea expressed here is one common to the true prophets (see Hos 2:2), which Micah himself also utters in Mic 4:6." The emphasis lies upon the assembling, and hence אאסף and אקבּץ are strengthened by infinitive absolutes. But the assembling together presuppose a dispersion among the heathen, such as Micha has threatened in Mic 1:11, Mic 1:16; Mic 2:4. And the Lord will gather together all Jacob, not merely a portion, and yet only the remnant of Israel. This involves the thought, that the whole nation of the twelve tribes, or of the two kingdoms, will be reduced to a remnant by the judgment. Jacob and Israel are identical epithets applied to the whole nation, as in Mic 1:5, and the two clauses of the verse are synonymous, so that יעקב כּלּך coincides in actual fact with שׁאתית ישׂראל. The further description rests upon the fact of the leading of Israel out of Egypt, which is to be renewed in all that is essential at a future time. The following clauses also predict the miraculous multiplication of the remnant of Israel (see Hos 2:1-2; Jer 31:10), as experienced by the people in the olden time under the oppression of Egypt (Ex 1:12). The comparison to the flock of Bozrah presupposes that Bozrah's wealth in flocks was well known. Now, as the wealth of the Moabites in flocks of sheep is very evident from 4Kings 3:4, many have understood by בּצרה not the Edomitish Bozrah, but the Moabitish Bostra (e.g., Hengstenberg). Others, again, take botsrâh as an appellative noun in the sense of hurdle or fold (see Hitzig, Caspari, and Dietrich in Ges. Lex. after the Chaldee). But there is not sufficient ground for either. The Bostra situated in the Hauran does not occur at all in the Old Testament, not even in Jer 48:24, and the appellative meaning of the word is simply postulated for this particular passage. That the Edomites were also rich in flocks of sheep is evident from Is 24:6, where the massacre which Jehovah will inflict upon Edom and Bozrah is described as a sacrificial slaughtering of lambs, he-goats, rams, and oxen; a description which presupposes the wealth of Bozrah in natural flocks. The comparison which follows, "like a flock in the midst of its pasture," belongs to the last verse, and refers to the multiplication, and to the noise made by a densely packed and numerous flock. The same tumult will be made by the assembled Israelites on account of the multitude of men. For the article in הדּברו, which is already determined by the suffix, see at Josh 7:21. In Josh 7:13 the redemption of Israel out of exile is depicted under the figure of liberation from captivity. Was Egypt a slave-house (Mic 6:4; cf. Ex 20:2); so is exile a prison with walls and gates, which must be broken through. הפּריץ, the breaker through, who goes before them, is not Jehovah, but, as the counterpart of Moses the leader of Israel out of Egypt, the captain appointed by God for His people, answering to the head which they are said to choose for themselves in Hos 2:2, a second Moses, viz., Zerubbabel, and in the highest sense Christ, who opens the prison-doors, and redeems the captives of Zion (vid., Is 42:7). Led by him, they break through the walls, and march through the gate, and go out through it out of the prison. "The three verbs, they break through, they march through, they go out, describe in a pictorial manner progress which cannot be stopped by any human power" (Hengstenberg). Their King Jehovah goes before them at their head (the last two clauses of the verse are synonymous). Just as Jehovah went before Israel as the angel of the Lord in the pillar of cloud and fire at the exodus from Egypt (Ex 13:21), so at the future redemption of the people of God will Jehovah go before them as King, and lead the procession (see Is 52:12).
The fulfilment of this prophecy commenced with the gathering together of Israel to its God and King by the preaching of the gospel, and will be completed at some future time when the Lord shall redeem Israel, which is now pining in dispersion, out of the fetters of its unbelief and life of sin. We must not exclude all allusion to the deliverance of the Jewish nation out of the earthly Babylon by Cyrus; at the same time, it is only in its typical significance that this comes into consideration at all, - namely, as a preliminary stage and pledge of the redemption to be effected by Christ out of the spiritual Babylon of this world.
Geneva 1599
2:12 I will surely assemble, O Jacob, (o) all of thee; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as the flock in the midst of their fold: they shall make great noise by reason of [the multitude of] men.
(o) To destroy you.
John Gill
2:12 I will surely assemble, O Jacob, all of thee,.... These words are either the words of the false prophet continued, that prophesied of wine and strong drink, as Aben Ezra; promising great plenty and prosperity, and that the remnant of the ten tribes carried captive by Tiglathpileser should be returned, and they should all live together in safety and plenty, and rejoice because of their numbers: or else they are a denunciation of threatenings and judgments, as Kimchi; that the Israelites should be gathered indeed together, but as sheep for the slaughter, even those that remained, not as yet carried captive; these should be shut up, and closely besieged in their cities, and make a noise, and cry for fear of their enemies, and because of the great number of them: or rather they are a comfortable promise of the gathering of the people of Israel in the times of the Messiah, in the last days the Gospel dispensation, even all of Jacob, all the then posterity of Israel; for then "all Israel shall be saved", Rom 11:26; and this is introduced, though abruptly, as often such promises are, for the comfort of the Lord's people, amidst sorrowful and sad tidings brought to the people in general: I will surely gather the remnant of Israel; the remnant according to the election of grace, whom the Lord will reserve for himself, those that are left of them in the latter day; these shall be gathered effectually by the grace of God unto Jesus, the true Messiah, they shall now seek after; and into his church, to join themselves to his people, embracing his Gospel, and submitting to his ordinances; when there shall be "one fold" for Jews and Gentiles, and "one Shepherd" over them, the Lord Jesus Christ, Jn 10:16;
I will put them together as the sheep of Bozrah; a place famous for flocks and pastures; signifying that they should be took care of by the great and good Shepherd, have a good fold, and good pastures provided for them, where they should feed comfortably together, in great unity and affection:
as the flock in the midst of their fold; lying down safely, and resting quietly; see Ezek 34:13;
they shall make great noise by reason of the multitude of men: a joyful noise, because of their own numbers being increased with men like a flock, and so numerous, that the place will be too strait for them; and because of the number of good and faithful shepherds under Christ, to feed and protect them, even pastors after God's own heart, given them to feed them with knowledge and understanding, Jer 3:15.
John Wesley
2:12 Them - All the remnant. As the sheep - ln great numbers. Their fold - Their own fold, where they are safe. The multitude of men - This was fulfilled in part, when the Jews returned out of Babylon, but more fully when Christ by his gospel gathered together in one, all the children of God that were scattered abroad.
Robert Jamieson, A. R. Fausset and David Brown
2:12 A sudden transition from threats to the promise of a glorious restoration. Compare a similar transition in Hos 1:9-10. Jehovah, too, prophesies of good things to come, but not like the false prophets, "of wine and strong drink" (Mic 2:11). After I have sent you into captivity as I have just threatened, I will thence assemble you again (compare Mic 4:6-7).
all of thee--The restoration from Babylon was partial. Therefore that here meant must be still future, when "all Israel shall be saved" (Rom 11:26). The restoration from "Babylon" (specified (Mic 4:10) is the type of the future one.
Jacob . . . Israel--the ten tribes' kingdom (Hos 12:2) and Judah (2Chron 19:8; 2Chron 21:2, 2Chron 21:4).
remnant--the elect remnant, which shall survive the previous calamities of Judah, and from which the nation is to spring into new life (Is 6:13; Is 10:20-22).
as the sheep of Bozrah--a region famed for its rich pastures (compare 4Kings 3:4). GESENIUS for Bozrah translates, "sheepfold." But thus there will be tautology unless the next clause be translated, "in the midst of their pasture." English Version is more favored by the Hebrew.
2:132:13: զի առաջի երեսաց նոցա խրամատեսցին. եւ անցին ընդ դուռն, եւ ելին ընդ նա. ել եւ թագաւորն առաջի երեսաց նոցա. եւ Տէր առաջնորդեսցէ նոցա[10569]։[10569] Ոմանք. Առաջի երեսաց նորա խրա՛՛։
13 քանի որ նրանց աչքի առաջ խրամատ բացեցին, նրանք անցան դռնով եւ դուրս ելան դրա միջից: Թագաւորը նրանց առաջ ացաւ, եւ Տէրը կ’առաջնորդի նրանց:
13 Խրամատ բացողը անոնց առջեւ ելաւ։Անոնք խրամատ բացին ու դռնէն անցան եւ անկէ ելան։Անոնց թագաւորը անոնց առջեւ անցաւ։Տէրը՝ իբրեւ անոնց գլուխը՝ առջեւէն կ’երթար։
զի`` առաջի երեսաց նոցա, խրամատեցին եւ անցին ընդ դուռն, եւ ելին ընդ նա. ել եւ թագաւորն առաջի երեսաց նոցա, եւ Տէր առաջնորդեսցէ նոցա:

2:13: զի առաջի երեսաց նոցա խրամատեսցին. եւ անցին ընդ դուռն, եւ ելին ընդ նա. ել եւ թագաւորն առաջի երեսաց նոցա. եւ Տէր առաջնորդեսցէ նոցա[10569]։
[10569] Ոմանք. Առաջի երեսաց նորա խրա՛՛։
13 քանի որ նրանց աչքի առաջ խրամատ բացեցին, նրանք անցան դռնով եւ դուրս ելան դրա միջից: Թագաւորը նրանց առաջ ացաւ, եւ Տէրը կ’առաջնորդի նրանց:
13 Խրամատ բացողը անոնց առջեւ ելաւ։Անոնք խրամատ բացին ու դռնէն անցան եւ անկէ ելան։Անոնց թագաւորը անոնց առջեւ անցաւ։Տէրը՝ իբրեւ անոնց գլուխը՝ առջեւէն կ’երթար։
zohrab-1805▾ eastern-1994▾ western am▾
2:132:13 Перед ними пойдет стенорушитель; они сокрушат преграды, войдут сквозь ворота и выйдут ими; и царь их пойдет перед ними, а во главе их Господь.
2:13 διὰ δια through; because of τῆς ο the διακοπῆς διακοπη.1 before; ahead of προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him διέκοψαν διακοπτω and; even διῆλθον διερχομαι pass through; spread πύλην πυλη gate καὶ και and; even ἐξῆλθον εξερχομαι come out; go out δι᾿ δια through; because of αὐτῆς αυτος he; him καὶ και and; even ἐξῆλθεν εξερχομαι come out; go out ὁ ο the βασιλεὺς βασιλευς monarch; king αὐτῶν αυτος he; him πρὸ προ before; ahead of προσώπου προσωπον face; ahead of αὐτῶν αυτος he; him ὁ ο the δὲ δε though; while κύριος κυριος lord; master ἡγήσεται ηγεομαι lead; consider αὐτῶν αυτος he; him
2:13 עָלָ֤ה ʕālˈā עלה ascend הַ ha הַ the פֹּרֵץ֙ ppōrˌēṣ פרץ break לִ li לְ to פְנֵיהֶ֔ם fᵊnêhˈem פָּנֶה face פָּֽרְצוּ֙ pˈārᵊṣû פרץ break וַֽ wˈa וְ and יַּעֲבֹ֔רוּ yyaʕᵃvˈōrû עבר pass שַׁ֖עַר šˌaʕar שַׁעַר gate וַ wa וְ and יֵּ֣צְאוּ yyˈēṣᵊʔû יצא go out בֹ֑ו vˈô בְּ in וַ wa וְ and יַּעֲבֹ֤ר yyaʕᵃvˈōr עבר pass מַלְכָּם֙ malkˌām מֶלֶךְ king לִ li לְ to פְנֵיהֶ֔ם fᵊnêhˈem פָּנֶה face וַ wa וְ and יהוָ֖ה [yhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in רֹאשָֽׁם׃ פ rōšˈām . f רֹאשׁ head
2:13. ascendet enim pandens iter ante eos divident et transibunt portam et egredientur per eam et transibit rex eorum coram eis et Dominus in capite eorumFor he shall go up that shall open the way before them: they shall divide and pass through the gate, and shall come in by it: and their king shall pass before them, and the Lord at the head of them.
13. The breaker is gone up before them: they have broken forth and passed on to the gate, and are gone out thereat: and their king is passed on before them, and the LORD at the head of them.
2:13. For he will ascend, opening the way before them. They will separate, and they will cross the gate and enter through it. And their king will pass by, before their very eyes, and the Lord will be at their head.
2:13. The breaker is come up before them: they have broken up, and have passed through the gate, and are gone out by it: and their king shall pass before them, and the LORD on the head of them.
The breaker is come up before them: they have broken up, and have passed through the gate, and are gone out by it: and their king shall pass before them, and the LORD on the head of them:

2:13 Перед ними пойдет стенорушитель; они сокрушат преграды, войдут сквозь ворота и выйдут ими; и царь их пойдет перед ними, а во главе их Господь.
2:13
διὰ δια through; because of
τῆς ο the
διακοπῆς διακοπη.1 before; ahead of
προσώπου προσωπον face; ahead of
αὐτῶν αυτος he; him
διέκοψαν διακοπτω and; even
διῆλθον διερχομαι pass through; spread
πύλην πυλη gate
καὶ και and; even
ἐξῆλθον εξερχομαι come out; go out
δι᾿ δια through; because of
αὐτῆς αυτος he; him
καὶ και and; even
ἐξῆλθεν εξερχομαι come out; go out
ο the
βασιλεὺς βασιλευς monarch; king
αὐτῶν αυτος he; him
πρὸ προ before; ahead of
προσώπου προσωπον face; ahead of
αὐτῶν αυτος he; him
ο the
δὲ δε though; while
κύριος κυριος lord; master
ἡγήσεται ηγεομαι lead; consider
αὐτῶν αυτος he; him
2:13
עָלָ֤ה ʕālˈā עלה ascend
הַ ha הַ the
פֹּרֵץ֙ ppōrˌēṣ פרץ break
לִ li לְ to
פְנֵיהֶ֔ם fᵊnêhˈem פָּנֶה face
פָּֽרְצוּ֙ pˈārᵊṣû פרץ break
וַֽ wˈa וְ and
יַּעֲבֹ֔רוּ yyaʕᵃvˈōrû עבר pass
שַׁ֖עַר šˌaʕar שַׁעַר gate
וַ wa וְ and
יֵּ֣צְאוּ yyˈēṣᵊʔû יצא go out
בֹ֑ו vˈô בְּ in
וַ wa וְ and
יַּעֲבֹ֤ר yyaʕᵃvˈōr עבר pass
מַלְכָּם֙ malkˌām מֶלֶךְ king
לִ li לְ to
פְנֵיהֶ֔ם fᵊnêhˈem פָּנֶה face
וַ wa וְ and
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
בְּ bᵊ בְּ in
רֹאשָֽׁם׃ פ rōšˈām . f רֹאשׁ head
2:13. ascendet enim pandens iter ante eos divident et transibunt portam et egredientur per eam et transibit rex eorum coram eis et Dominus in capite eorum
For he shall go up that shall open the way before them: they shall divide and pass through the gate, and shall come in by it: and their king shall pass before them, and the Lord at the head of them.
2:13. For he will ascend, opening the way before them. They will separate, and they will cross the gate and enter through it. And their king will pass by, before their very eyes, and the Lord will be at their head.
2:13. The breaker is come up before them: they have broken up, and have passed through the gate, and are gone out by it: and their king shall pass before them, and the LORD on the head of them.
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. В ст. 13-х пророк дает образное описание возвращения иудеев из плена. Пророк представляет, что во главе народа пойдет сам Господь и что идущие впереди народа "стенорушитель" сокрушит все преграды на пути. В греч. т. глаголы ст. 13-го переведены прошедшим врем., причем слова аlah happorez, пойдет стенорушитель, LXX-ю были прочитаны al happerez, через проломы; отсюда в слав. "взыди (anabhqi только в некоторых греч. рукописях, в других отсутствует) просечением (через проломы) пред лицем их, просекоша и проидоша врата, и изыдоша ими: и изыде царь их пред лицем их, Господь те вождь их будет". Исполнение пророчества Михея о соединении Иакова и остатков Израиля и об освобождении их из плена толкователи указывают в факте возвращения народа иудейского из плена при Зоровавеле и в факте искупления человечества через Мессию - Xриста, собравшего все народы в единое стадо.
Adam Clarke: Commentary on the Bible - 1831
2:13: The breaker is come up - He who is to give them deliverance, and lead them out on the way of their return. He who takes down the hurdles, or makes a gap in the wall or hedge, to permit them to pass through. This may apply to those human agents that shall permit and order their return. And Jehovah being at their head, may refer to their final restoration, when the Lord Jesus shall become their leader, they having returned unto him as the shepherd and bishop of their souls; and they and the Gentiles forming one fold under one shepherd, to go no more out into captivity for ever. Lord, hasten the time!
Albert Barnes: Notes on the Bible - 1834
2:13: The Breaker is come up - (gone up) before them; they have broken up (Broken through) and have passed the gate, and have gone forth The image is not of conquest, but of deliverance. They "break through," not to enter in but to "pass through the gate and go forth." The wall of the city is ordinarily broken through, in order to make an entrance Psa 80:13; Psa 89:41; Isa 5:5; Neh 2:13, or to secure to a conqueror the power of entering in Pro 25:28; Kg2 14:13; Ch2 25:23; Ch2 26:6 at any time, or by age and decay Ch2 32:5. But here the object is expressed, to go forth. Plainly then, they were confined before, as in a prison; and the gate of the prison was burst open, to set them free. It is then the same image as when God says by Isaiah; "I will say to the North, give up; and to the South, Hold not back" Isa 43:6, or, "Go ye forth of Babylon, Say ye, the Lord hath redeemed His servant Jacob" Isa 48:20; or, with the same reminiscence of God's visible leading of His people out of Egypt "Depart ye, depart ye; for ye shall not go out with haste, nor yet by flight, for the Lord God shall go before you, and the God of Israel will be your reward;" or as Hosea describes their restoration (Hos 1:11, (Hos 2:2, Hebrew)); "Then shall the children of Judah and the children of Israel be gathered together and appoint themselves one Head, and they shall go up out of the land". Elsewhere, in Isaiah, the spiritual meaning of the deliverance from the prison is more distinctly brought out, as the work of our Redeemer. "I will give Thee for a covenant of the people, for a light of the Gentiles, to open the blind eyes, to bring out the prisoners from the prison, them that sit in darkness out of the prison-house" Isa 42:6-7; and, "the Spirit of the Lord God is upon Me, because the Lord hath anointed Me to proclaim liberty to the captives, and the opening of the prison to them that are bound" Isa 61:1.
From this passage, the "Breaker-through" was one of the titles of the Christ, known to the Jews , as One who should be "from below and from above" also; and from it they believed that "captives should come up from Gehenna, and the Sheehinah," or the Presence of God, "at their head." : "He then, who shall break the way, the King and Lord who shall go up before them, shall be the Good Shepherd, who puts them together in the fold. And this He doth when, as He saith, 'He putieth forth His own sheep, and He goeth before them, and the sheep follow Him, for they know His Voice' Joh 10:4. How doth He go befree them but by suffering for them, leaving them an example of suffering, and opening the entrance of Paradise? The Good Shepherd goeth up to time Cross Joh 10:15; Joh 12:32, and is lifted up from the earth, laying down His Life for His sheep, to draw all men unto Him. He goeth up, trampling on death by His resurrection; He goeth up above the heaven of heavens, and sitteth on the Right Hand of the Father, opening the way before them, so that the flock, in their lowliness, may arrive where the Shepherd went before in His Majesty. And when He thus breaketh through and openeth the road, they also 'break through and pass through the gate and go out by it,' by that Gate, namely, whereof the Psalmist saith, 'This is the Gate of the Lord; the righteous shall enter into It' Psa 118:20.
What other is this Gate than that same Passion of Christ, beside which there is no gate, no way whereby any can enter into life? Through that open portal, which the lance of the soldier made in His Side when crucified, and 'there came thereout Blood and Water, they shall pass and go through,' even as the children of Israel passed through the Red Sea, which divided before them, when Pharaoh, his chariots and horsemen, were drowned.'" Dionysius: "He will be in their hearts, and will teach and lead them; He will shew them the way of Salvation, 'guiding their feet into the way of peace' Luk 1:79, and they shall pass through the strait and narrow gate which leadeth unto life; of which it is written, 'Enter ye in at the strait gate; because strait is the gate and narrow is the way which leadeth unto life, and few there be that find it. And their King shall pass before them' Mat 7:13-14, as He did, of old, in the figure of the cloud, of which Moses said, 'If Thy Presence go not, carry us not up hence; and wherein shall it be known that I have found grace in Thy sight, I and Thy people, is it not in that Thou goest up with us?' Exo 33:15-16, and as He then did when He passed out of this world to the Father." "And the Lord on (that is, at) the head of them," as of His army.
Rup.: "For the Lord is His Name, and He is the Head, they the members; He the King, they the people; He the Shepherd, they the sheep of His pasture. And of this passing through He spake, 'By Me if any man enter in, he shall be saved, and shall go in and out and find pasture' Joh 10:9. For a man entereth in, when, receiving the faith, he becomes a sheep of this Shepherd, and goeth out, when he closeth this present life, and then findeth the pastures of unfading, everlasting life" ; "passing from this pilgrimage to his home, from faith to sight, from labor to reward." Again, as describing the Christian's life here, it speaks of progress. Jerome: "Whoso shall have entered in, must not remain in the state wherein he entered, but must go forth into the pasture; so that, in entering in should be the beginning, in going forth and finding pasture, the perfecting of graces. He who entereth in, is contained within the bounds of the world; he who goeth forth, goes, as it were, beyond all created things, and, counting as nothing all things seen, shall find pasture above the Heavens, and shall feed upon the Word of God, and say, "The Lord is my Shepherd" Psa 23:1, (and feedeth me,) I can lack nothing.
But this going forth can only be through Christ; as it followeth, 'and the Lord at the head of them.'" Nor, again, is this in itself easy, or done for us without any effort of our own. All is of Christ. The words express the closeness of the relation between the Head and the members; and what He, our King and Lord, doth, they do, because He who did it for them, doth it in them. The same words are used of both, shewing that what they do, they do by virtue of His Might, treading in His steps, walking where He has made the way plain, and by His Spirit. What they do, they do, as belonging to Him. He "breaketh through," or, rather, in all is "the Breaker-through." They, having broken through, pass on, because He "passeth before them." He will Isa 45:2 break in pieces the gates of brass, and cut in sunder the bars of iron. He "breaketh through" whatever would hold us back or oppose us, all might of sin and death and Satan, as Moses opened the Red Sea, for "a way for the ransomed to pass over" Isa 51:10; and so He saith, "I will go before thee, I will break in pieces the gates of brass, and cut in sunder the bars of iron, and I will give thee the treasures of darkness, and hidden riches of secret places" Isa 45:2-3.
So then Christians, following Him, the Captain of their salvation, strengthened by His grace, must burst the bars of the flesh and of the world, the chains and bonds of evil passions and habits, force themselves through the narrow way and narrow gate, do violence to themselves Ti2 2:3, endure hardness, as good soldiers of Jesus Christ. The title of our Lord, the Breaker-through, and the saying, "they break through," together express the same as the New Testament doth in regard to our being partakers of the sufferings of Christ Rom 8:17. Joint heirs with Christ, if so be that we suffer with Him, that we may be also glorified together Ti2 2:11-12. If we be dead with Him, we shall also live with Him; if we suffer, we shall also reign with Him Pe1 4:1. Forasmuch then as Christ hath suffered for us in the flesh - arm yourselves likewise with the same mind.
The words may include also the removal of the souls of the just, who had believed in Christ before His Coming, into Heaven after His Resurrection, and will be fully completed when, in the end, He shall cause His faithful servants, in body and soul, to enter into the joy of their Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: breaker: Isa 42:7, Isa 42:13-16, Isa 45:1, Isa 45:2, Isa 49:9, Isa 49:24, Isa 49:25, Isa 51:9, Isa 51:10, Isa 55:4, Isa 59:16-19; Jer 51:20-24; Dan 2:34, Dan 2:35, Dan 2:44; Hos 13:14; Zac 12:8; Co1 15:21-26; Heb 2:14, Heb 2:15
they have: Zac 10:5-7, Zac 10:12, Zac 12:3-8
their: Isa 49:10, Isa 51:12, Isa 52:12; Jer 23:5, Jer 23:6; Eze 34:23, Eze 34:24; Hos 1:11, Hos 3:5; Zac 9:14, Zac 9:15; Joh 10:27-30; Heb 2:9, Heb 2:10, Heb 6:20; Rev 7:17, Rev 17:14; Rev 19:13-17
Geneva 1599
2:13 The (p) breaker is come up before them: they have broken up, and have passed through the gate, and are gone out by it: and their king shall pass before them, and the LORD (q) on the head of them.
(p) The enemy will break their gates and walls, and lead them into Chaldea.
(q) To drive them forward, and to help their enemies.
John Gill
2:13 The breaker up is come up before them,.... Not the enemy, either the Assyrian or Chaldean army, or any part thereof, going up before the rest, breaking down the walls of the city, either of Samaria or Jerusalem, so making way for entrance therein; nor Zedekiah, as Joseph Kimchi, who made his escape through the wall broken down; nor the Maccabees, who were instruments of great salvation and deliverance to the Jews after the captivity, and before the coming of Christ. Kimchi makes mention of an exposition, which interprets "the breaker" of Elijah, that was to come before the Messiah; "and their king", in the latter part of the text, of the branch the son of David; that is, the Messiah; which sense Mr. Pocock thinks may be admitted of, provided by Elijah we understand John the Baptist, the forerunner of Christ, who is the true Elijah that was to come; who broke, prepared, and cleared the way for Christ by his doctrine and baptism see Lk 1:16; but it is best to interpret "the breaker" of Christ himself; and so I find it explained (a) by the Jews also, to whom this and all the rest of the characters in the text agree; and who may be so called with respect to his incarnation, being the firstborn that opened the womb, and broke forth into the world in a very extraordinary manner; his birth being of a virgin, who was so both before and after the birth; thus Pharez had his name, which is from the same root, and is of a similar sound with Phorez here, from his breaking forth before his brother, unawares, and contrary to expectation, Gen 38:29; this agrees with Christ, with respect to his death, when he broke through and vanquished all enemies, sin, Satan, the world, and death; broke through all the troops of hell, and spoiled principalities and powers; and through all difficulties that lay in the way of the salvation of his people; he broke down the middle wall of partition, the ceremonial law which was between Jew and Gentile; and broke off the yoke of sin, Satan, and the law, under which they were, and set them at liberty; and at his resurrection he broke asunder the cords of death, as Samson did his withs as a thread of tow; and at his ascension he broke his way through the regions of the air, and legions of devils there, leading captivity captive, and entered into heaven; and was "pandens iter", as the Vulgate Latin version here renders it, "opening the way" for his people into it; by the ministry of the word, he broke his way into the Gentile world, conquering and to conquer, which was mighty, through God, for the pulling down of strong holds, and reducing multitudes to his obedience; at the conversion of every sinner he breaks open the everlasting doors of their hearts, and enters in; he breaks their rocky hearts in pieces, and then binds up what he has broken; and in the latter day he will break in pieces all his enemies as a potter's vessel; yea, he will break in pieces and consume all the kingdoms of the earth, which will become like the chaff of the summer threshingfloors: and now he is ascended, or "gone up" to heaven to his Father there, and "before them" his sheep, his people, said to be assembled, gathered and put together; he is ascended as the forerunner of them, to receive gifts for them, and bestow them on them, and to prepare heaven for them, and to make intercession on their behalf; and, as sure as he is gone up, so sure shall they also follow:
they have broken up, and have passed through the gate, and are gone out by it; not either the Assyrians or Chaldeans; nor the people that fled with Zedekiah; but the sheep of Christ following him their Shepherd; who, in the strength of Christ, and the power of his grace, break out of their prison houses; and break off the yokes and fetters in which they have been detained, and all allegiance to former lords; and break through their enemies, and become more than conquerors through him that has loved them; and "pass through him the gate"; the strait gate, and narrow way, that leads to the Father, and to the enjoyment of all the blessings of grace; and into the sheepfold, the church, and the privileges of it; and even into heaven itself, eternal life and happiness: and by which also they "go out", for he is a door of escape unto them out of the hands of all their enemies, and from wrath to come; and he is a door of hope of all good things unto them, and which leads to green pastures, and by which they go in and out, and find pasture:
and their King shall pass before them, and the Lord on the head of them; not the king of Assyria or Babylon, before their respective armies, the Lord God himself being in a providential way at the head of them, and succeeding them; nor Hoshea or Zedekiah, going before their people into captivity, the Lord having forsaken them; but the King Messiah, who is King of Zion, King of saints, that goes before his people as a king before his subjects, and as a shepherd before his flock; and who is the true Jehovah, the Lord our righteousness, who is at the head, and is the Head of his church; the Captain of their salvation, that is at the head of his armies, his chosen and faithful ones, they following and marching after him, Rev_ 17:14.
(a) In Mattanot Cehunah in Bereshit Rabba, parash. 85. fol. 75. 2. Vid. Galatia. Arcan. Cathol. Ver. l. 3. c. 30.
John Wesley
2:13 The breaker - To break down all opposition. The gate - The door of escape out of their captivity. No cities so strong, which the Assyrians shall not take and possess, and enter in through the gates. The Lord - Even Jehovah, as he was at the head of Israel, when he brought them out of Egypt.
Robert Jamieson, A. R. Fausset and David Brown
2:13 The breaker--Jehovah-Messiah, who breaks through every obstacle in the way of their restoration: not as formerly breaking forth to destroy them for transgression (Ex 19:22; Judg 21:15), but breaking a way for them through their enemies.
they--the returning Israelites and Jews.
passed through the gate--that is, through the gate of the foe's city in which they had been captives. So the image of the resurrection (Hos 13:14) represents Israel's restoration.
their king--"the Breaker," peculiarly "their king" (Hos 3:5; Mt 27:37).
pass before them--as He did when they went up out of Egypt (Ex 13:21; Deut 1:30, Deut 1:33).
the Lord on the head of them--Jehovah at their head (Is 52:12). Messiah, the second person, is meant (compare Ex 23:20; Ex 33:14; Is 63:9).