Միքիա / Micah - 4 |

Text:
< PreviousՄիքիա - 4 Micah - 4Next >


jg▾ kad▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5. Пророчество о возвышении горы Господней и собрании к ней всех народов. 6-8. Воцарение Господа на Сионе. 9-11. Предстоящий Иуде плен. 12-11. Будущее прославление дщери Сиона.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Comparing this chapter with the close of the foregoing chapter, the comfortable promises here with the terrible threatenings there, we may, with the apostle, "behold the goodness and severity of God," (Rom. xi. 22), towards the Jewish church which fell, severity when Zion was ploughed as a field, but towards the Christian church, which was built upon the ruins of it, goodness, great goodness; for it is here promised, I. That it shall be advanced and enlarged by the accession of the nations to it, ver. 1, 2. II. That it shall be protected in tranquility and peace, ver. 3, 4. III. That it shall be kept close, and constant, and faithful to God, ver. 5. IV. That under Christ's government, all its grievances shall be redressed, ver. 6, 7. V. That it shall have an ample and flourishing dominion, ver. 8. VI. That its troubles shall be brought to a happy issue at length, ver. 9, 10. VII. That its enemies shall be disquieted, nay, that they shall be destroyed in and by their attempts against it, ver. 11-13.
Adam Clarke: Commentary on the Bible - 1831
In the commencement of this chapter we have a glorious prophecy of the establishment and prosperity of the Messiah's kingdom; its peaceful character, increasing spiritual and political influence, ultimate universality, and everlasting duration, Mic 4:1-4. Then breaks in a chorus of his people declaring their peculiar happiness in being members of his kingdom, Mic 4:5. The prophet resumes the subject; predicts the restoration and future prosperity of Israel, Mic 4:6-8; and exhorts them not to be discouraged at their approaching captivity, as they should in due time not only be delivered from it, but likewise be victorious over all their enemies, Mic 4:9-13. These last verses, which evidently contain a prediction of the final triumph of Christianity over every adversary, have been applied to the conquests of the Maccabees; but the character and beneficial results of their military exploits, as far as we have any account of them, correspond but in a very faint degree to the beautiful and highly wrought terms of the prophecy. The first three verses of this chapter are very similar to the commencement of the second chapter of Isaiah; and the fourth, for beauty of imagery and elegance of expression, is not unworthy of that prophet.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Mic 4:1, The glory, Mic 4:5, and the peace of Christ's kingdom; Mic 4:6, The restoration, Mic 4:11. and victory of the church.
Carl Friedrich Keil and Franz Delitzsch

Glorification of the House of the Lord, and Restoration of the Dominion of Zion - Mic 4:1-13
Zion will eventually be exalted from the deepest degradation to the highest glory. This fundamental thought of the announcement of salvation contained in Mic 4:1-13 and Mic 5:1-15 is carried out thus far in Mic 4:1-13 : the first section (Mic 4:1-7) depicts the glorification of the temple mountain by the streaming of the heathen nations to it to hear the law of the Lord, and the blessing which Israel and the nations will derive therefrom; and the second section (Mic 4:8-13) describes the restoration of the dominion of Zion from its fallen condition through the redemption of the nation out of Babel, and its victorious conflict with the nations of the world.
John Gill
INTRODUCTION TO MICAH 4
This chapter contains some gracious promises concerning the glory and happiness of the church of Christ in the last days; as of its stability, exaltation, and increase, and of the spread of the Gospel from it, Mic 4:1; and of the peace and security of it, and constant profession and exercise of religion in it, Mic 4:3; and of the deliverance of it from affliction and distress, and the ample and everlasting kingdom of Christ in it, Mic 4:6; and then follow some prophecies more particularly respecting the Jews; as that, though they should be in distress, and be carried captive into Babylon, they should be delivered from thence, Mic 4:9; and, though many people should be gathered against them, yet should not be able to prevail over them, but their attempts would issue in their own destruction, Mic 4:11.
4:14:1: Եւ եղիցի յաւուրս յետինս յայտնի՛ լեառն Տեառն. պատրաստեալ ՚ի գլուխս լերանց. եւ բարձրասցի՛ ՚ի վերայ բլրոց, եւ փութասցին ՚ի նա ժողովուրդք բազումք[10577]. [10577] Յօրինակին. Պատրաստել ՚ի գլուխս լե՛՛։
1 Գալիք օրերում յայտնի կը դառնայ Տիրոջ տաճարի լեռը՝ հաստատուած լեռների գագաթների վրայ, կը բարձրանայ բլուրների վրայ, եւ շատ ժողովուրդներ կը շտապեն դէպի նա:
4 Բայց վերջին օրերը Տէրոջը տանը լեռը Լեռներուն գլխուն վրայ պիտի հաստատուի, Բլուրներէն վեր պիտի բարձրանայ, Ժողովուրդները հեղեղի պէս անոր պիտի դիմեն
Եւ եղիցի յաւուրս [32]յետինս յայտնի լեառն Տեառն, պատրաստեալ`` ի գլուխս լերանց, եւ բարձրասցի ի վերայ բլրոց, եւ փութասցին ի նա ժողովուրդք [33]բազումք:

4:1: Եւ եղիցի յաւուրս յետինս յայտնի՛ լեառն Տեառն. պատրաստեալ ՚ի գլուխս լերանց. եւ բարձրասցի՛ ՚ի վերայ բլրոց, եւ փութասցին ՚ի նա ժողովուրդք բազումք[10577].
[10577] Յօրինակին. Պատրաստել ՚ի գլուխս լե՛՛։
1 Գալիք օրերում յայտնի կը դառնայ Տիրոջ տաճարի լեռը՝ հաստատուած լեռների գագաթների վրայ, կը բարձրանայ բլուրների վրայ, եւ շատ ժողովուրդներ կը շտապեն դէպի նա:
4 Բայց վերջին օրերը Տէրոջը տանը լեռը Լեռներուն գլխուն վրայ պիտի հաստատուի, Բլուրներէն վեր պիտի բարձրանայ, Ժողովուրդները հեղեղի պէս անոր պիտի դիմեն
zohrab-1805▾ eastern-1994▾ western am▾
4:14:1 И будет в последние дни: гора дома Господня поставлена будет во главу гор и возвысится над холмами, и потекут к ней народы.
4:1 καὶ και and; even ἔσται ειμι be ἐπ᾿ επι in; on ἐσχάτων εσχατος last; farthest part τῶν ο the ἡμερῶν ημερα day ἐμφανὲς εμφανης apparent; visible τὸ ο the ὄρος ορος mountain; mount τοῦ ο the κυρίου κυριος lord; master ἕτοιμον ετοιμος ready; prepared ἐπὶ επι in; on τὰς ο the κορυφὰς κορυφη the ὀρέων ορος mountain; mount καὶ και and; even μετεωρισθήσεται μετεωριζω in suspense ὑπεράνω υπερανω up / far above τῶν ο the βουνῶν βουνος mound καὶ και and; even σπεύσουσιν σπευδω hurry πρὸς προς to; toward αὐτὸ αυτος he; him λαοί λαος populace; population
4:1 וְ wᵊ וְ and הָיָ֣ה׀ hāyˈā היה be בְּ bᵊ בְּ in אַחֲרִ֣ית ʔaḥᵃrˈîṯ אַחֲרִית end הַ ha הַ the יָּמִ֗ים yyāmˈîm יֹום day יִ֠הְיֶה yihyˌeh היה be הַ֣ר hˈar הַר mountain בֵּית־ bêṯ- בַּיִת house יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH נָכֹון֙ nāḵôn כון be firm בְּ bᵊ בְּ in רֹ֣אשׁ rˈōš רֹאשׁ head הֶ he הַ the הָרִ֔ים hārˈîm הַר mountain וְ wᵊ וְ and נִשָּׂ֥א niśśˌā נשׂא lift ה֖וּא hˌû הוּא he מִ mi מִן from גְּבָעֹ֑ות ggᵊvāʕˈôṯ גִּבְעָה hill וְ wᵊ וְ and נָהֲר֥וּ nāhᵃrˌû נהר stream עָלָ֖יו ʕālˌāʸw עַל upon עַמִּֽים׃ ʕammˈîm עַם people
4:1. et in novissimo dierum erit mons domus Domini praeparatus in vertice montium et sublimis super colles et fluent ad eum populiAnd it shall come to pass in the last days, that the mountain of the house of the Lord shall be prepared in the top of the mountains, and high above the hills: and people shall flow to it.
1. But in the latter days it shall come to pass, that the mountain of the LORD’S house shall be established in the top of the mountains, and it shall be exalted above the hills; and peoples shall flow unto it.
4:1. And this shall be: In the last days, the mountain of the house of the Lord will be prepared at the top of the mountains and high above the hills. And the people will flow to it.
4:1. But in the last days it shall come to pass, [that] the mountain of the house of the LORD shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it.
But in the last days it shall come to pass, [that] the mountain of the house of the LORD shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it:

4:1 И будет в последние дни: гора дома Господня поставлена будет во главу гор и возвысится над холмами, и потекут к ней народы.
4:1
καὶ και and; even
ἔσται ειμι be
ἐπ᾿ επι in; on
ἐσχάτων εσχατος last; farthest part
τῶν ο the
ἡμερῶν ημερα day
ἐμφανὲς εμφανης apparent; visible
τὸ ο the
ὄρος ορος mountain; mount
τοῦ ο the
κυρίου κυριος lord; master
ἕτοιμον ετοιμος ready; prepared
ἐπὶ επι in; on
τὰς ο the
κορυφὰς κορυφη the
ὀρέων ορος mountain; mount
καὶ και and; even
μετεωρισθήσεται μετεωριζω in suspense
ὑπεράνω υπερανω up / far above
τῶν ο the
βουνῶν βουνος mound
καὶ και and; even
σπεύσουσιν σπευδω hurry
πρὸς προς to; toward
αὐτὸ αυτος he; him
λαοί λαος populace; population
4:1
וְ wᵊ וְ and
הָיָ֣ה׀ hāyˈā היה be
בְּ bᵊ בְּ in
אַחֲרִ֣ית ʔaḥᵃrˈîṯ אַחֲרִית end
הַ ha הַ the
יָּמִ֗ים yyāmˈîm יֹום day
יִ֠הְיֶה yihyˌeh היה be
הַ֣ר hˈar הַר mountain
בֵּית־ bêṯ- בַּיִת house
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
נָכֹון֙ nāḵôn כון be firm
בְּ bᵊ בְּ in
רֹ֣אשׁ rˈōš רֹאשׁ head
הֶ he הַ the
הָרִ֔ים hārˈîm הַר mountain
וְ wᵊ וְ and
נִשָּׂ֥א niśśˌā נשׂא lift
ה֖וּא hˌû הוּא he
מִ mi מִן from
גְּבָעֹ֑ות ggᵊvāʕˈôṯ גִּבְעָה hill
וְ wᵊ וְ and
נָהֲר֥וּ nāhᵃrˌû נהר stream
עָלָ֖יו ʕālˌāʸw עַל upon
עַמִּֽים׃ ʕammˈîm עַם people
4:1. et in novissimo dierum erit mons domus Domini praeparatus in vertice montium et sublimis super colles et fluent ad eum populi
And it shall come to pass in the last days, that the mountain of the house of the Lord shall be prepared in the top of the mountains, and high above the hills: and people shall flow to it.
4:1. And this shall be: In the last days, the mountain of the house of the Lord will be prepared at the top of the mountains and high above the hills. And the people will flow to it.
4:1. But in the last days it shall come to pass, [that] the mountain of the house of the LORD shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it.
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. От печального настоящего пророк обращается в гл. IV-V к светлому будущему, которое осуществится в последние дни, т. е. в мессианские времена. Речи гл. IV-V произнесены пророком позже предшествующих речей гл. I-III. Угрозы, изреченные пророком в гл. I-III ввиду предстоящего разрушения Самарии, не были приведены в исполнение, так как раскаявшийся народ был помилован Господом (Иер ХXVI:18). После взятия Самарии Саргоном, нашествия которого можно было ожидать в Иерусалиме, занятые военными предприятиями против Вавилонии и, таким образом, непосредственная опасность нашествия на Иудею пока миновала. Но дух народа не был спокоен за будущее. Пророк и обращается теперь (после 722: г. ) к народу с утешительными речами. Пророк возвещает, что гора дома Божия - Сион, которому угрожала опасность быть распаханным (III:12), будет поставлен некогда во главу гор, получит пред ними преимущество чести и славы. Пророк говорит, конечно, не о физическом изменении горы (Марти), а о духовном прославлении ее. К гл. vehajah, и будет, в греч. добавлено пояснительное emfaneV, в слав. "явлена"; вместо евр. -рус. гора дома Господня у LXX в слав. сокращенно "гора Господня", хотя у Кирил. Ал., в компл. изд. в во многих списках есть и полное чтение евр. текста; евр. nakon berosch haharim, рус. поставлена во главу гор у LXX и в слав. передано: "уготована (eoimoV, как переводится nakon и в Исх XV:17; 3: Цар VIII:13-39-43) над верхи гор".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 But in the last days it shall come to pass, that the mountain of the house of the LORD shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it. 2 And many nations shall come, and say, Come, and let us go up to the mountain of the LORD, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the LORD from Jerusalem. 3 And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruning-hooks: nation shall not lift up a sword against nation, neither shall they learn war any more. 4 But they shall sit every man under his vine and under his fig tree; and none shall make them afraid: for the mouth of the LORD of hosts hath spoken it. 5 For all people will walk every one in the name of his god, and we will walk in the name of the LORD our God for ever and ever. 6 In that day, saith the LORD, will I assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted; 7 And I will make her that halted a remnant, and her that was cast far off a strong nation: and the LORD shall reign over them in mount Zion from henceforth, even for ever.
It is a very comfortable but with which this chapter begins, and very reviving to those who lay the interests of God's church near their heart and are concerned for the welfare of it. When we sometimes see the corruptions of the church, especially of church-rulers, princes, priests, and prophets, seeking their own things and not the things of God, and when we soon after see the desolations of the church, Zion for their sakes ploughed as a field, we are ready to fear that it will one day perish between both, that the name of Israel shall be no more in remembrance; we are ready to give up all for gone, and to conclude the church will have neither root not branch upon earth. But let not our faith fail in this matter; out of the ashes of the church another phoenix shall arise. In the last words of the foregoing chapter we left the mountain of the house as desolate and waste as the high places of the forest; and is it possible that such a wilderness should ever become a fruitful field again? Yes, the first words of this chapter bring in the mountain of the Lord's house as much dignified by being frequented as ever it had been disgraced by being deserted. Though Zion be ploughed as a field, yet God has not cast off his people, but by the fall of the Jews salvation has come to the Gentiles, so that it proves to be the riches of the world, Rom. xi. 11, 12. This is the mystery which God by the prophet here shows us, and he says the very same in the first three verses of this chapter which another prophet said by the word of the Lord at the same time (Isa. ii. 2-4), that out of the mouth of these two witnesses these promises might be established; and very precious promises they are, relating to the gospel-church, which have been in part accomplished, and will be yet more and more, for he is faithful that has promised.
I. That there shall be a church for God set up in the world, after the defection and destruction of the Jewish church, and this in the last days; that is, as some of the rabbin themselves acknowledge, in the days of the Messiah. The people of God shall be incorporated by a new charter, a new spiritual way of worship shall be enacted, and a new institution of offices to attend it; better privileges shall be granted by this new charter, and better provision made for enlarging and establishing the kingdom of God among men than had been made by the Old-Testament constitution: The mountain of the house of the Lord shall again appear firm ground for God's faithful worshippers to stand, and go, and build upon, in their attendance on him, v. 1. And it shall be a centre of unity to them; a church shall be set up in the world, to which the Lord will be daily adding such as shall be saved.
II. That this church shall be firmly founded and well-built: It shall be established in the top of the mountains; Christ himself will build it upon a rock; it shall be an impregnable fort upon an immovable foundation, so that the gates of hell shall neither overthrow the one nor undermine the other (Matt. xvi. 18); its foundations are still in the holy mountains (Ps. lxxxvii. 1), the everlasting mountains, which cannot, which shall not, be removed. It shall be established, not as the temple, upon one mountain, but upon many; for the foundations of the church, as they are sure, so they are large.
III. That it shall be highly advanced, and become eminent and conspicuous: It shall be exalted above the hills, observed with wonder for its growing greatness from small beginnings. The kingdom of Christ shall shine with greater lustre than ever any of the kingdoms of the earth did. It shall be as a city on a hill, which cannot be hid, Matt. v. 14. The glory of this latter house is greater than that of the former, Hag. ii. 9. See 2 Cor. iii. 7, 8, &c.
IV. That there shall be a great accession of converts to it and succession of converts in it. People shall flow unto it as the waters of a river are continually flowing; there shall be a constant stream of believers flowing in from all parts into the church, as the people of the Jews flowed into the temple, while it was standing, to worship there. Then many tribes came to the mountain of the house, to enquire of God's temple; but in gospel-times many nations shall flow into the church, shall fly like a cloud and as the doves to their windows. Ministers shall be sent forth to disciple all nations, and they shall not labour in vain; for, multitudes being wrought upon to believe the gospel and embrace the Christian religion, they shall excite and encourage one another, and shall say, "Come, and let us go up to the mountain of the Lord now raised among us, even to the house of the God of Jacob, the spiritual temple which we need not travel far to, for it is brought to our doors and set up in the midst of us." Thus shall people be made willing in the day of his power (Ps. cx. 3), and shall do what they can to make others willing, as Andrew invited Peter, and Philip Nathanael, to be acquainted with Christ. They shall call the people to the mountain (Deut. xxxiii. 19), for there is in Christ enough for all, enough for each. Now observe what it is, 1. Which these converts expect to find in the house of the God of Jacob. They come thither for instruction: "He will teach us of his ways, what is the way in which he would have us to walk with him and in which we may depend upon him to meet us graciously." Note, Where we come to worship God we come to be taught of him. 2. Which they engage to do when they are thus taught of God: We will walk in his paths. Note, Those may comfortably expect that God will teach them who are firmly resolved by his grace to do as they are taught.
V. That, in order to this, a new revelation shall be published to the world, on which the church shall be founded, and by which multitudes shall be brought into it: For the law shall go forth of Zion, and the word of the Lord from Jerusalem. The gospel is here called the word of the Lord, for the Lord gave the word, and great was the company of those that published it, Ps. lxviii. 11. It was of a divine original, a divine authority; it began to be spoken by the Lord Christ himself, Heb. ii. 3. And it is a law, a law of faith; we are under the law to Christ. This was to go forth from Jerusalem, from Zion, the metropolis of the Old-Testament dispensation, where the temple, and altars, and oracles were, and whither the Jews went to worship from all parts; thence the gospel must take rise, to show the connexion between the Old Testament and the New, that the gospel is not set up in opposition to the law, but is an explication and illustration of it, and a branch growing out of its roots. It was in Jerusalem that Christ preached and wrought miracles; there he died, rose again, and ascended; there the Spirit was poured out; and those that were to preach repentance and remission of sins to all nations were ordered to begin at Jerusalem, so that thence flowed the streams that were to water the desert world.
VI. That a convincing power should go along with the gospel of Christ, in all places where it should be preached (v. 3): He shall judge among many people. Messiah, the lawgiver (v. 2), is here the judge, for to him the Father committed all judgment, and for judgment he came into this world; his word, the word of his gospel, that was to go forth from Jerusalem, was the golden sceptre by which he shall rule and judge when he sits as king on the holy hill of Zion, Ps. ii. 6. By it he shall rebuke strong nations afar off; for the Spirit working with the word shall reprove the world, John xvi. 8. It is promised to the Son of David that he shall judge among the heathen (Ps. cx. 6), which he does when in the chariot of his everlasting gospel he goes forth, and goes on, conquering and to conquer.
VII. That a disposition to mutual peace and love shall be the happy effect of the setting up of the kingdom of the Messiah: They shall beat their swords into plough-shares; that is, angry passionate men, that have been fierce and furious, shall be wonderfully sweetened, and made mild and meek, Tit. iii. 2, 3. Those who, before their conversion, did injuries, and would bear none, after their conversion can bear injuries, but will do none. As far as the gospel prevails it makes men peaceable, for such is the wisdom from above; it is gentle and easy to be entreated; and if nations were but leavened by it, there would be universal peace. When Christ was born there was universal peace in the Roman empire; those that were first brought into the gospel church were all of one heart and of one soul (Acts iv. 32); and it was observed of the primitive Christians how well they loved one another. In heaven this will have its full accomplishment. It is promised, 1. That none shall be quarrelsome. The art of war, instead of being improved (which some reckon the glory of a kingdom), shall be forgotten and laid aside as useless. They shall not learn war any more as they have done, for they shall have no need to defend themselves nor any inclination to offend their neighbours. Nation shall no longer lift up sword against nation; not that the gospel will make men cowards, but it will make men peaceable. 2. That all shall be quiet, both from evil and from the fear of evil (v. 4): They shall sit safely, and none shall disturb them; they shall sit securely, and shall not disturb themselves, every man under his vine and under his fig-tree, enjoying the fruit of them, and needing no other shelter than the leaves of them. None shall make them afraid; not only there shall be nothing that is likely to frighten them, but they shall not be disposed to fear. under the dominion of Christ, as that of Solomon, there shall be abundance of peace. Though his followers have trouble in the world, in him they enjoy great tranquillity. If this seems unlikely, yet we may depend upon it, for the mouth of the Lord has spoken it, and no word of his shall fall to the ground; what he has spoken by his word he will do by his providence and grace. He that is the Lord of hosts will be the God of peace; and those may well be easy whom the Lord of hosts, of all hosts, undertakes the protection of.
VIII. That the churches shall be constant in their duty, and so shall make a good use of their tranquillity and shall not provoke the Lord to deprive them of it, v. 5. When the churches have rest they shall be edified, and confirmed, and comforted, and shall resolve to be as firm to their God as other nations are to theirs, though they be no gods. Where we find the foregoing promises, Isa. ii. 2, &c. it follows (v. 5), O house of Jacob! come ye, and let us walk in the light of the Lord; and here, We will walk in the name of the Lord our God. Note, Peace is a blessing indeed when it strengthens our resolutions to cleave to the Lord. Observe, 1. How constant other nations were to their gods: All people will walk every one in the name of his god, will own their god and cleave to him, will worship their god and serve him, will depend upon him and put confidence in him. Whatever men make a god of they will make use of, and take his name along with them in all their actions and affairs. The mariners, in a storm, cried every man to his god, Jonah i. 5. And no instance could be found of a nation's changing its gods, Jer. ii. 11: If the hosts of heaven were their gods, they loved them, and served them, and walked after them, Jer. viii. 2. 2. How constant God's people now resolve to be to him: "We will walk in the name of the Lord our God, will acknowledge him in all our ways, and govern ourselves by a continual regard to him, doing nothing but what we have warrant from him for, and openly professing our relation to him." Observe, Their resolution is peremptory; it is not a thing that needs be disputed: "We will walk in the name of the Lord our God." It is just and reasonable: He is our God. And it is a resolution for a perpetuity: "We will do it for ever and ever, and will never leave him. He will be ours for ever, and therefore so we will be his, and never repent our choice."
IX. That notwithstanding the dispersions, distress, and infirmities of the church, it shall be formed and established, and made very considerable, v. 6, 7. 1. The state of the church had been low, and weak, and very helpless, in the latter times of the Old Testament, partly through the corruptions of the Jewish nation, and partly through the oppressions under which they groaned. They were like a flock of sheep that were maimed, worried, and scattered, Ezek. xxxiv. 16; Jer. l. 6, 17. The good people among them, and in other places, that were well inclined, were dispersed, were very infirm, and in a manner lost and cast far off. 2. It is promised that all these grievances shall be redressed and the distemper healed. Christ will come himself (Matt. xv. 24), and send his apostles to the lost sheep of the house of Israel, Matt. x. 6. From among the Jews that halted, or that for want of strength, could not go upright, God gathered a remnant (v. 7), that remnant according to the election of grace which is spoken of in Rom. xi. 7, which embraced the gospel of Christ. And from among the Gentiles that were cast far off (so the Gentiles are described to be, Eph. ii. 13, Acts ii. 39) he raised a strong nation; greater numbers of them were brought into the church than of the Jews, Gal. iv. 27. And such a strong nation the gospel-church is that the gates of hell shall never be able to prevail against it. The church of Christ is more numerous than any other nation, and strong in the Lord and in the power of his might.
X. That the Messiah shall be the king of this kingdom, shall protect and govern it, and order all the affairs of it for the best, and this to the end of time. The Lord Jesus shall reign over them in Mount Zion by his word and Spirit in his ordinances, and this henceforth and for ever, for of the increase of his government and peace there shall be no end.
Adam Clarke: Commentary on the Bible - 1831
4:1: But in the last days it shall come to pass - These four verses contain, says Bp. Newcome, a prophecy that was to be fulfilled by the coming of the Messiah, when the Gentiles were to be admitted into covenant with God, and the apostles were to preach the Gospel, beginning at Jerusalem, Luk 24:47; Act 2:14, etc., when Christ was to be the spiritual Judge and King of many people, was to convince many nations of their errors and vices, and was to found a religion which had the strongest tendency to promote peace. Bp. Lowth thinks that "Micah took this passage from Isaiah;" or the Spirit may have inspired both prophets with this prediction; or both may have copied some common original, the words of a prophet well known at that time. The variations (few and of little importance) may be seen in the notes on the parallel passages, Isa 2:2, etc.; to which the reader is requested to refer.
Albert Barnes: Notes on the Bible - 1834
4:1: But (And) in the last days it shall come to pass - God's promises, goodness, truth, fail not. He withdraws His Presence from those who receive Him not, only to give Himself to those who will receive Him. Mercy is the sequel and end of chastisement. Micah then joins on this great prophecy of future mercy to the preceding woe, as its issue in the order of God's Will. "And it shall be." He fixes the mind to some great thing which shall come to pass; "it shall be." Then follows, in marked reference to the preceding privations, a superabundance of mercy. For "the mountain of the house," which should be as a forest and which was left unto them desolate, there is "the mountain of the Lord's house established;" for the heap of dust and the plowed field, there is the flowing-in of the Gentiles; for the night and darkness, that there shall be no vision, there is the fullness of Rev_elation; for corrupt judgment, teaching, divining, a law from God Himself going forth through the world; for the building of Jerusalem with blood, one universal peace.
In the last days - Literally, the end of the days, that is, of those days which are in the thoughts of the speaker. Politically, there are many beginnings and many endings; as many endings as there are beginnings, since all human polity begins, only to end, and to be displaced in its turn by some new beginning, which too runs its course, only to end. Religiously, there are but two consummations. All time, since man fell, is divided into two halves, the looking forward to Christ to come in humility; the looking forward to His coming in glory. These are the two events on which man's history turns. To that former people the whole period of Christ's kingdom was one future, the fullness of all their own shadows, types, sacrifices, services, prophecies, longing, being. The "end of their days" was the beginning of the new Day of Christ: the coming of His Day was necessarily the close of the former days, the period of the dispensation which prepared for it.
The prophets then by the words, "the end of the days," always mean the times of the Gospel . "The end of the days" is the close of all which went before, the last dispensation, after which there shall be no other. Yet this too hast "last days" of its own, which shall close God's kingdom of grace and shall issue in the Second Coming of Christ; as the end of those former days, which closed the times of "the law," issued in His First Coming. We are then at once living in the last times, and looking on to a last time still to come. In the one way Peter speaks Eph 1:20 of the last times, or the end of the times , in which Christ was manifested for us, in contrast with the foundations of the world, before which He was foreordained.
And Paul contrasts God's Heb 1:1 speaking to the fathers in the prophets, and at the end of these days speaking to us in the Son; and of our Lord coming Heb 9:26 at the end, consummation, of the times , to put away sins by the sacrifice of Himself; and says that the things which befell the Jews Co1 10:11 were written for our admonition, unto whom the ends of the times (that is, of those of the former people of whom he had been speaking) are come; and John speaks of this as Jo1 2:18 the last time. In the other way, they contrast the last days, not with the times before them but with their own, and then plainly they are a last and distant part of this their own last time .
The Spirit speaketh expressly, that in the latter times some shall depart from the faith ; In the last days perilous times shall come : There shall come at the end of the days scoffers : They told you that there should be mockers in the last time. The Jews distributed all time between "this world" and "the coming world" , including under "the coming world" the time of grace under the Messiah's reign, and the future glory. To us the names have shifted, since this present world Mat 13:40; Eph 1:21; Tit 2:12 is to us the kingdom of Christ, and there remains nothing further on this earth to look to, beyond what God has already given us. Our future then, placed as we are between the two Comings of our Lord, is, of necessity, beyond this world .
The mountain of the house of the Lord shall be - abidingly
Established - He does not say merely, "it shall be established." Kingdoms may be established at one time, and then come to an end. He says, "it shall be a thing established" . His saying is expanded by Daniel; "In the days of these kings shall the God of heaven set up a kingdom which shall not be destroyed foRev_er, and it shall abide foRev_er" Dan 2:44. The house of the Lord was the center of His worship, the token of His Presence, the pledge of His Rev_elations and of His abiding acceptance, protection, favor. All these were to be increased and continuous. The image is one familiar to us in the Hebrew Scriptures. People were said to go up to it, as to a place of dignity.
In the Psalm on the carrying of the Ark thither, the hill of God is compared to the many-topped mountains of Basan Psa 68:16-17, (the Hermon-peaks which bound Basan,) and so declared to be greater than they, as being the object of God's choice. The mountain where God was worshiped rose above the mountains of idolatry. Ezekiel, varying the image, speaks of the Gospel as an overshadowing cedar Eze 17:22-23, planted by God upon an high mountain and an eminent, in the mountain of the height of Israel, under which should dwell all fowl of every wing; and, in his vision of the Temple, he sees this, the image of the Christian Church Eze 40:2, upon a very high mountain. Our Lord speaks of His Apostles and the Church in them, as Mat 5:14 a city set upon a hill which cannot be hid. The seat of God's worship was to be seen far and wide; nothing was to obscure it. It, now lower than the surrounding hills, was then to be as on the summit of them. Human elevation, the more exalted it is, the more unstable is it. Divine greatness alone is at once solid and exalted. The new kingdom of God was at once to be "exalted above the hills," and "established on the top of the mountains;" "exalted," at once, above everything human, and yet "established," strong as the mountains on which it rested, and unassailable, unconquerable, seated secure aloft, between heaven, whence it came and to which it tends, and earth, on which it just tests in the sublime serenity of its majesty.
The image sets forth the supereminence of the Lord's House above all things earthly. It does not define wherein that greatness consists. The flowing in of the nations is a fruit of it Mic 4:1-2. The immediate object of their coming is explained to be, to learn to know and to do the will of God Mic 4:2. But the new Rev_elation does not form all its greatness. That greatness is from the Presence of God, Rev_ealing and evermore teaching His Will, ruling, judging, rebuking, peacemaking Mic 4:3-4. Dionysius: "The 'mountain of the Lord's House' was then 'exalted above the hills' by the bodily Presence of Christ, when He, in the Temple built on that mountain, spake, preached, worked so many miracles; as, on the same ground, Haggai says, 'the glory of this latter house shall be greater than the glory of the former' Hag 2:9." Lap.: "This 'mountain,' the church of Christ, transcends all laws, schools, doctrines, religions, Synagogues of Jews and Philosophers, which seemed to rise aloft among men, like mountain-tops, yea, whatever under the sun is sublime and lofty, it will overpass, trample on, subdue to itself."
Even Jews have seen the meaning of this figure. Their oldest mystical book explains it. Zohar, f. 93: "'And it shall be in the last days,' when namely the Lord shall visit the daughter of Jacob, then shall 'the mountain of the house of the Lord be firmly established, that is, the Jerusalem which is above, which shall stand firmly in its place, that it may shine by the light which is above. (For no light can retain its existence, except through the light from above.) For in that time shall the light from above shine sevenfold more than before; according to that, Moreover, the light of the moon shall be as the light of the sun; and the light of the sun shall be sevenfold, as the light of seven days, in the day that the Lord bindeth up the breach of His people and healeth the stroke of their wound" Isa 30:26. Another, of the dry literal school, says (Aben Ezra), "It is well known that the house of the Temple is not high. The meaning then is, that its fame shall go forth far, and there shall return to it from all quarters persons with offerings, so that it shall be, as if it were on the top of all hills, so that all the inhabitants of the earth should see it."
Some interpret "the mountain" to be Christ, who is called the Rock Co1 10:4-6, on the confession of whom, God-Man, "the house of the Lord," that is, the Church is built , the precious Cornerstone Isa 28:16; Pe1 2:6; Eph 2:20, which is laid, beside which no foundation can be laid Co1 3:11; "the great mountain," of which Daniel Dan 2:35 prophesied. It is "firmly established," so that the gates of Hell shall not pRev_ail against the Church, being built thereon; "exalted above hills and mountains", that is above all beside, greater or smaller, which has any eminence; for He in truth is Phi 2:9 highly exalted and hath a Name above every name, being Eph 1:20-23 at the Right Hand of God in the heavenly places, far above all principality and power and might and dominion, and every name that is named, not only in this world but also in that which is to come; and all things are under His Feet. And this for us, in that He, the Same, is the Head over all things to the Church which is His Body, the fullness of Him that filleth all in all. Rup.: "He is God and Man, King and Priest, King of kings, and a Priest abiding foRev_er. Since then His Majesty reacheth to the Right Hand of God, neither mountains nor hills, Angels nor holy men, reach thereto; for "to which of the Angels said God at any time, Sit thou on My Right Hand?" Heb 1:13.
Cyril: "Aloft then is the Church of God raised, both in that its Head is in heaven and the Lord of all, and that, on earth, it is not like the Temple, in one small people, but "set on a hill that it cannot be hid" Mat 5:14, or remain unseen even to those tar from it. Its doctrine too and life are far above the wisdom of this world, showing in them nothing of earth, but are above; its wisdom is the knowledge and love of God and of His Son Jesus Christ, and its life is bid with Christ in God, in those who are justified in Him and hallowed by His Spirit." In Him, it is lifted above all things, and with the eyes of the mind beholdeth (as far as may be) the glory of God, soaring on high toward Him who is the Author of all being, and, filled with divine light, it owneth Him the Maker of all.
And people (peoples, nations) shall flow unto (literally upon) it - A mighty tide should set in to the Gospel. The word is used only figuratively) is appropriated to the streaming in of multitudes, such as of old poured into Babylon, the merchant-empress of the world Jer 51:44. It is used of the distant nations who should throng in one continuous stream into the Gospel, or of Israel streaming together from the four corners of the world . So, Isaiah foretells, "Thy gates shall be open continually; they shall not be shut day nor night; that they may bring unto thee the forces of the Gentiles, and that their kings may be brought" (Isa 60:11, add Rev 21:25-26). These were to flow upon it, perhaps so as to cover it, expressing both the multitude and density of the throng of nations, how full the Church should be, as the swollen river spreads itself over the whole champaign country, and the surging flood-tide climbs up the face of the rock which hounds it. The flood once covered the highest mountains to destroy life; this flood should pour in for the saving of life. Lap.: "It is a miracle, if waters ascend from a valley and flow to a mountain. So is it a miracle that earthly nations should ascend to the church, whose doctrine and life are lofty, arduous, sublime. This the grace of Christ effecteth, mighty and lofty, as being sent from heaven. As then waters, conducted from the fountains by pipes into a valley, in that valley bound up and rise nearly to their original height, so these waters of heavenly grace, brought down into valleys, that is, the hearts of men, make them to bound up with them into heaven and enter upon and embrace a heavenly life."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:1: in the last: Gen 49:1; Isa 2:1-3; Jer 48:47; Eze 38:16; Dan 2:28, Dan 10:14; Hos 3:5; Act 2:17; Heb 1:2; Pe2 3:3
the mountain: Mic 3:12; Psa 68:15, Psa 68:16; Isa 11:9, Isa 66:20; Eze 17:22-24, Eze 40:2, Eze 43:12; Dan 2:35, Dan 2:44, Dan 7:14, Dan 7:18, Dan 7:22, Dan 7:27; Zac 8:3; Rev 11:15, Rev 20:4, Rev 21:1-8
and people: Gen 49:10; Psa 22:27, Psa 68:29-32, Psa 72:7-11, Psa 72:16-19, Psa 86:9, Psa 110:3; Isa 11:10, Isa 27:13, Isa 43:6, Isa 49:6, Isa 49:19-23, Isa 54:2, Isa 60:3-14, Isa 66:18-23; Jer 3:17, Jer 16:19; Zep 3:9, Zep 3:10; Zac 2:11, Zac 14:16-21; Mal 1:11; Rom 11:25, Rom 11:26; Rev 15:4
Carl Friedrich Keil and Franz Delitzsch
4:1
The promise of salvation opens, in closest connection with the destruction of Jerusalem and of the temple, with a picture of the glory awaiting in the remotest future the temple mountain, which has now become a wild forest-height. Mic 4:1. "And it comes to pass at the end of the days, that the mountain of Jehovah's house will be established on the head of the mountains, and it will be exalted above the hills, and nations stream to it. Mic 4:2. And many nations go, and say, Up, let us go up to the mountain of Jehovah, and to the house of the God of Jacob, that He may teach us of His ways, and we may walk in His paths: for from Zion will law go forth, and the word of Jehovah from Jerusalem. Mic 4:3. And He will judge between many nations, and pronounce sentence on strong nations afar off; and they forge their swords into coulters, and their spears into pruning-hooks: nation will not lift up sword against nation, nor will they learn war any more. Mic 4:4. And they will sit, every one under his vine, and under his fig-tree, and no one will make them afraid: for the mouth of Jehovah of hosts hath spoken it."
(Note: This promise is placed by Isaiah (Is 2:2-4) at the head of his prophecy of Zion's way through judgment from the false glory to the true. The originality of the passage in Micah is open to no question. Delitzsch acknowledges this, and has given the principal arguments in its favour in the Commentary on Isaiah. For still more elaborate proofs, see Caspari's Micha, pp. 444-5.)
By the phrase "at the end of the days," which always denotes the Messianic era when used by the prophets (see at Hos 3:5), the predicted exaltation of the temple mountain is assigned to the period of the completion of the kingdom of God. The mountain of the house of Jehovah is the temple mountain, strictly speaking, Moriah, as the distinction made between the mountain of the house and Zion in Mic 3:12 clearly shows; but as a subordinate peak of Zion, it is embraced along with Zion in what follows (compare Mic 4:2 with Mic 4:7) as the seat of Jehovah's rule, from which the law proceeds. נכון does not mean placed or set up, but established, founded. By connecting the participle with יהיה, the founding is designated as a permanent one. בּראשׁ ההרים, upon (not at) the top of the mountains, as in Judg 9:7; 1Kings 26:13; Ps 72:16; whereas such passages as Mic 2:13; Amos 6:7, and 3Kings 21:9 are of a different character, and have no bearing upon the point. The temple mountain, or Zion, will be so exalted above all the mountains and hills, that it will appear to be founded upon the top of the mountains. This exaltation is of course not a physical one, as Hofmann, Drechsler, and several of the Rabbins suppose, but a spiritual (ethical) elevation above all the mountains. This is obvious from Mic 4:2, according to which Zion will tower above all the mountains, because the law of the Lord issues from it. The assumption of a physical elevation cannot be established from Ezek 40:2 and Rev_ 21:10, for in the visions described in both these passages the earthly elevation is a symbol of a spiritual one. "Through a new revelation of the Lord, which is made upon it, and which leaves the older revelations far behind, whether made upon Sinai or upon itself, Zion becomes the greatest and loftiest mountain in the world" (Caspari), and the mountain seen from afar, to which "nations" stream, and not merely the one nation of Israel.
עמּים is more precisely defined in Mic 4:2 as גּוים רבּים. The attractive power which this mountain exerts upon the nations, so that they call upon one another to go up to it (Mic 4:2), does not reside in its height, which towers above that of all other mountains, but in the fact that the house of the God of Jacob stands upon it, i.e., that Jehovah is enthroned there, and teacher how to walk in His ways. הורה מן, to teach out of the ways, so that the ways of God form the material from which they derive continual instruction. The desire for salvation, therefore, is the motive which prompts them to this pilgrimage; for they desire instruction in the ways of the Lord, that they may walk in them. The ways of Jehovah are the ways which God takes in His dealing with men, and by which men are led by Him; in reality, therefore, the ordinances of salvation which He has revealed in His word, the knowledge and observance of which secure life and blessedness. The words "for the law goes forth from Zion," etc., are words spoken not by the nations, but by the prophet, and assign the reason why the heathen go with such zeal to the mountain of Jehovah. The accent is laid upon מצּיון (from Zion), which stands at the head, and מירוּשׁלם (from Jerusalem), which is parallel to it. Thence does tōrâh, i.e., instruction in the ways of God, proceed, - in other words, the law as the rule of a godly life, and debhar Yehōvâh (the word of Jehovah), or the word of revelation as the source of salvation. It is evident from this that the mountain of the house of God is not thought of here as the place of worship, but as the scene of divine revelation, the centre of the kingdom of God. Zion is the source of the law and word of the Lord, from which the nations draw instruction how to walk in the ways of God, to make it their own, take it to their homes, and walk according to it. The fruit of this adoption of the word of the Lord will be, that they will not longer fight out their disputes with weapons of war, but let Jehovah judge and settle them, and thus acknowledge Him as their King and Judge. שׁפם signifies to act as judge; הוכיה (lit., to set right), to settle and put a stop to a dispute. "Many nations," in contrast with the one nation, which formerly was alone in acknowledge Jehovah as its King and Judge. This is strengthened still further by the parallel "strong, mighty nations afar off." In consequence of this they will turn their weapons into instruments of peaceful agriculture, and wage no more war; in fact, they will learn war no more, no longer exercise themselves in the use of arms. For the words וכתּתוּ וגו compare Joel 3:10, where the summons to the nations to a decisive conflict with the kingdom of God is described as turning the instruments of agriculture into weapons of war. With the cessation of war, universal peace will ensue, and Israel will have no further enemies to fear, so that every one will have undisturbed enjoyment of the blessings of peace, of which Israel had had a foretaste during the peaceful reign of Solomon. The words "sit under his vine" are taken from 3Kings 5:5 (cf. Zech 3:10), and אין מחריד from the promise in Lev 26:6. All this, however incredible it might appear, not only for the Israel of that time, but even now under the Christian dispensation, will assuredly take place, for the mouth of Jehovah the true God has spoken it.
Geneva 1599
4:1 But in the (a) last days it shall come to pass, [that] the mountain of the house of the LORD shall be established in the top of the mountains, and it shall be exalted above the (b) hills; and people shall flow unto it.
(a) When Christ will come, and the temple will be destroyed.
(b) See Is 2:2
John Gill
4:1 But in the last days it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains,.... It appears by the adversative but, with which these words are introduced, that they have a dependence upon and a connection with the last of the preceding chapter; signifying, that though "the mountain of the house", on which the temple stood, should become desolate, yet "the mountain of the house of the Lord", which is not literally the same, but what that was typical of, the church of Christ, should be greatly exalted and enlarged; and which, according to this prophecy, would be "in the last days": that is, as Kimchi rightly interprets it, the days of the Messiah; and it should be observed, that all this will be in the last of his days, or of the Gospel dispensation: the first of these days were the days of Christ in the flesh, the times of his ministry, and of John the Baptist his forerunner, and of his disciples; and were indeed the last days of the Jewish world, or of their civil and church state; and when also it must be allowed the mountain of the Lord's house, or the temple literally taken, became glorious by the presence of Christ in it, by his doctrine and miracles there, and by the effusion of the Spirit on his disciples in that place, and the ministration of the Gospel; but then all this was before the destruction of the second temple; whereas this prophecy follows that, and is opposed to it, and supposes it; besides, in those times there was not such an exaltation and stability of the church of Christ; nor such a flow of nations to it; nor such a settled and universal peace and security as here promised: this prophecy therefore respects times yet to come, as Aben Ezra observes; the last of the days of the Messiah, or the last times of the Gospel dispensation, when the reign of antichrist will be at an end; he will be destroyed, and the kingdom of Christ set up, established, and enlarged in the world. The Prophet Isaiah predicts the same things, and much in the same words, Is 2:2; these two prophets were contemporary, and might converse together, and communicate to each other what they had received from the Lord upon this subject; but it is needless to inquire which might have them from the other, since they were both holy men of God, and moved by his Spirit, and were inspired by the same Spirit, with the same things, and to speak the same language; yet there is a diversity in words, though an agreement in sentiment nor does it appear a clear case that they borrowed, much less that they stole, their words from one other, as the false prophets did; for they do not always use the same words to convey the same idea; and there are some words which Isaiah has that Micah has not and there are others that Micah uses that Isaiah has not; though in the whole there is a most beautiful harmony of sense in their diversity of expression. By "the mountain of the house of the Lord" is not meant the temple built on Mount Moriah, where the divine Majesty resided; where were the symbols of his presence, the ark and mercy seat, and where he was worshipped, which has been destroyed long ago, and will never be rebuilt more; for a third temple hereafter to be built at Jerusalem is a mere fiction of the Jews; nor indeed is any material building here intended, and still less any such building to be erected in such an absurd sense, literally taken, as if mountain was piled on mountain, and hill on hill, to raise it higher; but, mystically and spiritually, it designs the church of God, called so because it is built by him, and built for a habitation for him; where he will, at the time here referred to, more manifestly dwell in a spiritual manner; and by whom, and by which spiritual and gracious presence of his, it will be made very beautiful and glorious: and it is signified by a "mountain", to denote its visibility, immovableness, and perpetuity; and is said to be "established in the top of the mountains", with respect to the kingdoms of this world, and especially antichristian churches, which, because of their eminence, and largeness, and national establishment, may seem like mountains; but, in the latter day, the true church of Christ, which now may seem like a mole hill to them, will be above them, and will be in a settled state and condition, and not be fluctuating, and tossed to and fro, and removing here and there, as now; but be fixed and stable, and continue so until the second and personal coming of Christ:
and it shall be exalted above the hills: by "hills" may be meant petty kingdoms, inferior to greater monarchies; or religious states, not of Christ's constitution; and the "exaltation" of the church above them denotes her power over them, to enjoy the one, and crush the other: it may respect the glory of the church, both as to things temporal and spiritual; for now will the kingdoms under the whole heaven be given to the saints of the most High; civil government will come into their hands, the kings and princes of the earth being now members of Gospel churches; so that the church will be in a glorious and exalted state, having riches, power, and authority, a large extent everywhere, and a multitude of members, and those of the highest class and rank, as well as of the meaner and lower sort; and all of them possessed largely of the gifts and graces of the Spirit of God, and enjoying the Gospel and Gospel ordinances in their power and purity:
and the people shall flow unto it: in great abundance, in large numbers, in company like the flowing streams of a river; and may denote not only their numbers, but their swiftness and readiness to join themselves with the church of God, to hear the word, and partake of the ordinances, and of all the privileges of the house of the Lord. It may be rendered, "they shall look unto it", as the word is translated in Ps 34:6; and so the Targum here,
"and the kingdoms shall look (or turn their faces) to serve upon it;''
and this sense is preferred by many learned Jewish writers (n); and the meaning may be, that multitudes, seeing the glory of the church, and the many desirable things in it, shall look to it with a look of love and affection, and with a wishful look, greatly desiring to be admitted into it. In Is 2:2; it is said, "and all nations shall flow unto it": not the people of the Jews only, now converted; or a single and, on only, or some out of that; but all the nations of the world, at least great numbers out of all, by far the greatest in them; such an increase will there be of the churches in the latter day.
(n) R. Saadiah, Abu Walid, R. Tanchuma apud Pocock in loc.
John Wesley
4:1 In the last days - Or, in the latter days, at the expiring of the seventy years captivity, near two hundred years from Micah's time, a type of the days of the Messiah's kingdom. The mountain - The mountain on which the temple stood, the type of the church of Christ. Established - Literally fulfilled when the second temple was built by the Jews. Spiritually, when Christ established his church by the preaching of the gospel.
Robert Jamieson, A. R. Fausset and David Brown
4:1 TRANSITION TO THE GLORY, PEACE, KINGDOM, AND VICTORY OF ZION. (Mic 4:1-13)
Almost identical with Is 2:2-4.
the mountain of the house of the Lord--which just before (Mic 3:12) had been doomed to be a wild forest height. Under Messiah, its elevation is to be not that of situation, but of moral dignity, as the seat of God's universal empire.
people shall flow into it--In Isaiah it is "all nations": a more universal prophecy.
4:24:2: եւ երթիցեն ազգք բազումք եւ ասիցեն. Եկա՛յք ելցուք ՚ի լեառն Տեառն՝ եւ ՚ի տուն Աստուծոյ Յակոբայ, եւ ցուցցեն մեզ զճանապարհս նորա՝ եւ գնասցուք ՚ի շաւիղս նորա։ Զի ՚ի Սիոնէ ելցեն օրէնք, եւ բան Տեառն յԵրուսաղեմէ[10578]. [10578] Ոսկան. Եկայք, եւ ելցուք։
2 Եւ շատ ազգեր կը գնան եւ կ’ասեն. «Եկէ՛ք բարձրանանք Տիրոջ լեռը եւ Յակոբի Աստծու տունը. մեզ ցոյց կը տան նրա ճանապարհը, եւ մենք կը գնանք նրա շաւիղով»: Արդարեւ, Սիոնից են դուրս գալիս օրէնքները, եւ Տիրոջ խօսքը՝ Երուսաղէմից:
2 Եւ շատ ազգեր պիտի երթան ու ըսեն.«Եկէ՛ք, Եհովային լեռը, Յակոբին Աստուծոյն տո՛ւնը ելլենք, Որպէս զի մեզի իր ճամբաները սորվեցնէ, Որ անոր շաւիղներուն մէջ քալենք»։Վասն զի օրէնքը՝ Սիօնէն Ու Տէրոջը խօսքը Երուսաղէմէն պիտի յայտնուի։
եւ երթիցեն ազգք բազումք եւ ասիցեն. Եկայք ելցուք ի լեառն Տեառն եւ ի տուն Աստուծոյ Յակոբայ, եւ [34]ցուցցեն մեզ զճանապարհս նորա`` եւ գնասցուք ի շաւիղս նորա. զի ի Սիոնէ ելցեն օրէնք, եւ բան Տեառն յԵրուսաղեմէ:

4:2: եւ երթիցեն ազգք բազումք եւ ասիցեն. Եկա՛յք ելցուք ՚ի լեառն Տեառն՝ եւ ՚ի տուն Աստուծոյ Յակոբայ, եւ ցուցցեն մեզ զճանապարհս նորա՝ եւ գնասցուք ՚ի շաւիղս նորա։ Զի ՚ի Սիոնէ ելցեն օրէնք, եւ բան Տեառն յԵրուսաղեմէ[10578].
[10578] Ոսկան. Եկայք, եւ ելցուք։
2 Եւ շատ ազգեր կը գնան եւ կ’ասեն. «Եկէ՛ք բարձրանանք Տիրոջ լեռը եւ Յակոբի Աստծու տունը. մեզ ցոյց կը տան նրա ճանապարհը, եւ մենք կը գնանք նրա շաւիղով»: Արդարեւ, Սիոնից են դուրս գալիս օրէնքները, եւ Տիրոջ խօսքը՝ Երուսաղէմից:
2 Եւ շատ ազգեր պիտի երթան ու ըսեն.«Եկէ՛ք, Եհովային լեռը, Յակոբին Աստուծոյն տո՛ւնը ելլենք, Որպէս զի մեզի իր ճամբաները սորվեցնէ, Որ անոր շաւիղներուն մէջ քալենք»։Վասն զի օրէնքը՝ Սիօնէն Ու Տէրոջը խօսքը Երուսաղէմէն պիտի յայտնուի։
zohrab-1805▾ eastern-1994▾ western am▾
4:24:2 И пойдут многие народы и скажут: придите, и взойдем на гору Господню и в дом Бога Иаковлева, и Он научит нас путям Своим, и будем ходить по стезям Его, ибо от Сиона выйдет закон и слово Господне из Иерусалима.
4:2 καὶ και and; even πορεύσονται πορευομαι travel; go ἔθνη εθνος nation; caste πολλὰ πολυς much; many καὶ και and; even ἐροῦσιν ερεω.1 state; mentioned δεῦτε δευτε come on ἀναβῶμεν αναβαινω step up; ascend εἰς εις into; for τὸ ο the ὄρος ορος mountain; mount κυρίου κυριος lord; master καὶ και and; even εἰς εις into; for τὸν ο the οἶκον οικος home; household τοῦ ο the θεοῦ θεος God Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even δείξουσιν δεικνυω show ἡμῖν ημιν us τὴν ο the ὁδὸν οδος way; journey αὐτοῦ αυτος he; him καὶ και and; even πορευσόμεθα πορευομαι travel; go ἐν εν in ταῖς ο the τρίβοις τριβος path αὐτοῦ αυτος he; him ὅτι οτι since; that ἐκ εκ from; out of Σιων σιων Siōn; Sion ἐξελεύσεται εξερχομαι come out; go out νόμος νομος.1 law καὶ και and; even λόγος λογος word; log κυρίου κυριος lord; master ἐξ εκ from; out of Ιερουσαλημ ιερουσαλημ Jerusalem
4:2 וְֽ wᵊˈ וְ and הָלְכ֞וּ hālᵊḵˈû הלך walk גֹּויִ֣ם gôyˈim גֹּוי people רַבִּ֗ים rabbˈîm רַב much וְ wᵊ וְ and אָֽמְרוּ֙ ʔˈāmᵊrû אמר say לְכ֣וּ׀ lᵊḵˈû הלך walk וְ wᵊ וְ and נַעֲלֶ֣ה naʕᵃlˈeh עלה ascend אֶל־ ʔel- אֶל to הַר־ har- הַר mountain יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and אֶל־ ʔel- אֶל to בֵּית֙ bêṯ בַּיִת house אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob וְ wᵊ וְ and יֹורֵ֨נוּ֙ yôrˈēnû ירה teach מִ mi מִן from דְּרָכָ֔יו ddᵊrāḵˈāʸw דֶּרֶךְ way וְ wᵊ וְ and נֵלְכָ֖ה nēlᵊḵˌā הלך walk בְּ bᵊ בְּ in אֹֽרְחֹתָ֑יו ʔˈōrᵊḥōṯˈāʸw אֹרַח path כִּ֤י kˈî כִּי that מִ mi מִן from צִּיֹּון֙ ṣṣiyyôn צִיֹּון Zion תֵּצֵ֣א tēṣˈē יצא go out תֹורָ֔ה ṯôrˈā תֹּורָה instruction וּ û וְ and דְבַר־ ḏᵊvar- דָּבָר word יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH מִ mi מִן from ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
4:2. et properabunt gentes multae et dicent venite ascendamus ad montem Domini et ad domum Dei Iacob et docebit nos de viis suis et ibimus in semitis eius quia de Sion egredietur lex et verbum Domini de HierusalemAnd many nations shall come in haste, and say: Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob: and he will teach us of his ways, and we will walk in his paths: for the law shall go forth out of Sion, and the word of the Lord out of Jerusalem.
2. And many nations shall go and say, Come ye, and let us go up to the mountain of the LORD, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.
4:2. And many nations will hurry, and will say: “Come, let us ascend to the mountain of the Lord and to the house of the God of Jacob. And he will teach us about his ways, and we will walk in his paths.” For the law will go forth from Zion, and the word of the Lord from Jerusalem.
4:2. And many nations shall come, and say, Come, and let us go up to the mountain of the LORD, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the LORD from Jerusalem.
And many nations shall come, and say, Come, and let us go up to the mountain of the LORD, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the LORD from Jerusalem:

4:2 И пойдут многие народы и скажут: придите, и взойдем на гору Господню и в дом Бога Иаковлева, и Он научит нас путям Своим, и будем ходить по стезям Его, ибо от Сиона выйдет закон и слово Господне из Иерусалима.
4:2
καὶ και and; even
πορεύσονται πορευομαι travel; go
ἔθνη εθνος nation; caste
πολλὰ πολυς much; many
καὶ και and; even
ἐροῦσιν ερεω.1 state; mentioned
δεῦτε δευτε come on
ἀναβῶμεν αναβαινω step up; ascend
εἰς εις into; for
τὸ ο the
ὄρος ορος mountain; mount
κυρίου κυριος lord; master
καὶ και and; even
εἰς εις into; for
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
θεοῦ θεος God
Ιακωβ ιακωβ Iakōb; Iakov
καὶ και and; even
δείξουσιν δεικνυω show
ἡμῖν ημιν us
τὴν ο the
ὁδὸν οδος way; journey
αὐτοῦ αυτος he; him
καὶ και and; even
πορευσόμεθα πορευομαι travel; go
ἐν εν in
ταῖς ο the
τρίβοις τριβος path
αὐτοῦ αυτος he; him
ὅτι οτι since; that
ἐκ εκ from; out of
Σιων σιων Siōn; Sion
ἐξελεύσεται εξερχομαι come out; go out
νόμος νομος.1 law
καὶ και and; even
λόγος λογος word; log
κυρίου κυριος lord; master
ἐξ εκ from; out of
Ιερουσαλημ ιερουσαλημ Jerusalem
4:2
וְֽ wᵊˈ וְ and
הָלְכ֞וּ hālᵊḵˈû הלך walk
גֹּויִ֣ם gôyˈim גֹּוי people
רַבִּ֗ים rabbˈîm רַב much
וְ wᵊ וְ and
אָֽמְרוּ֙ ʔˈāmᵊrû אמר say
לְכ֣וּ׀ lᵊḵˈû הלך walk
וְ wᵊ וְ and
נַעֲלֶ֣ה naʕᵃlˈeh עלה ascend
אֶל־ ʔel- אֶל to
הַר־ har- הַר mountain
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
בֵּית֙ bêṯ בַּיִת house
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob
וְ wᵊ וְ and
יֹורֵ֨נוּ֙ yôrˈēnû ירה teach
מִ mi מִן from
דְּרָכָ֔יו ddᵊrāḵˈāʸw דֶּרֶךְ way
וְ wᵊ וְ and
נֵלְכָ֖ה nēlᵊḵˌā הלך walk
בְּ bᵊ בְּ in
אֹֽרְחֹתָ֑יו ʔˈōrᵊḥōṯˈāʸw אֹרַח path
כִּ֤י kˈî כִּי that
מִ mi מִן from
צִּיֹּון֙ ṣṣiyyôn צִיֹּון Zion
תֵּצֵ֣א tēṣˈē יצא go out
תֹורָ֔ה ṯôrˈā תֹּורָה instruction
וּ û וְ and
דְבַר־ ḏᵊvar- דָּבָר word
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
מִ mi מִן from
ירוּשָׁלִָֽם׃ yrûšālˈāim יְרוּשָׁלִַם Jerusalem
4:2. et properabunt gentes multae et dicent venite ascendamus ad montem Domini et ad domum Dei Iacob et docebit nos de viis suis et ibimus in semitis eius quia de Sion egredietur lex et verbum Domini de Hierusalem
And many nations shall come in haste, and say: Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob: and he will teach us of his ways, and we will walk in his paths: for the law shall go forth out of Sion, and the word of the Lord out of Jerusalem.
4:2. And many nations will hurry, and will say: “Come, let us ascend to the mountain of the Lord and to the house of the God of Jacob. And he will teach us about his ways, and we will walk in his paths.” For the law will go forth from Zion, and the word of the Lord from Jerusalem.
4:2. And many nations shall come, and say, Come, and let us go up to the mountain of the LORD, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the LORD from Jerusalem.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. В ст. 2-м пророк объясняет причину собрания народов к Сиону, - именно возвещение закона от Сиона и слава Господня от Иерусалима, и цель собрания - научение путям Божиим. Пути Божии - заповеди Господни (Пс V:9; XVII:22; XXIV:4). Закон - вообще повеления Господни, а не Тора в позднейшем техническом смысле. Евр. vejorenu и научит нас (Господь) у LXX, хотя в не во всех списках, передается множ. числом - deixousin, слав. "и покажут".
Albert Barnes: Notes on the Bible - 1834
4:2: And many nations shall come - Isaiah Isa 2:2 added the world all to Micah's prophecy. So our Lord said, "This Gospel of the kingdom shall be preached in all the world for a witness unto all nations" Mat 24:14; and the elect are to be gathered out "of all nations and kindreds and people and tongues" Rev 7:9. All nations shall flow into it. The all might be many or few. Both prophets say that those all should be many. Judah probably knew already of many. The history of Genesis gave them a wide-expanding knowledge of the enlargement of mankind alter the flood, in Europe, Asia, Africa, as they then existed in their nations. The sons of Japhet had already spread over the whole coast of our Western sea, and far North; the Cimmerians , or Cwmry, Scandinavians , Carpathians , (probably Celts,) Armenians ; (including the kindred Phrygians,) Scythians , Medes, Ionians , Aeolians , Iberians , Cypriotes , Dardani , Tybarenes , Moschi , and the Turseni , or perhaps the Thracians. On the East, the sons of Shem had spread in Elam, Asshur, Arrapachitis ; they occupied the intervening tract of Aram; in the northwest they reached to Lydia. Southward the sons of Joktan were in Arabia. Micah's hearers knew how, of the sons of Ham, Cush had spread far to the southeast and south from Babylonia to Aethiopia; Egypt they remembered too well, and, beyond it, they knew of the far-scattered tribes of the Libyans, who extended along the coast of Africa. Phoenician trade filled up this great outline.
They themselves had, in Solomon's time, traded with India ; about this time, we know that they were acquainted with the furthest East, China . Such was the sight before the human mind of the prophet; such the extent of the nations whom his people knew of.
Some were the deadly enemies of his people; some were to be its conquerors. He knew that the the ten tribes were to be abidingly wanderers among the nations , despised by them ; "a people, the strangers and sojourners of the whole world" . He knew many of those nations to be sunk in idolatry, viciousness; proud, contemptuous, lawless; he saw them fixed in their idolatries. "All people will walk every one in the name of his god." But he saw what eye of man could not see, what the will of man could not accomplish, that He, whom now Judah alone partially worshiped, would turn the hearts of His creatures to Himself, to seek Him, not in their own ways, but as He should Rev_eal Himself at Jerusalem. Micah tells them distinctly, that those who should believe would be a great multitude from many nations. In like way Isaiah expresses the great multitude of those for whom Christ should atone Isa 53:12. He bare the sin of many Isa 53:11. By knowledge of Him shall My righteous Servant make many righteous. And our Lord Himself says Mat 20:28; The Son of man came to give His life a ransom for many (Mat 26:28, add Rom 5:15). This is my Blood - which is shed for many for the remission of sins. In Micah's time not one people, scarcely some poor fragments of the Jewish people, went up to worship God at Zion, to call to remembrance His benefits, to learn of Him. Those who should thereafter worship Him, should be many nations.
And say - Exhorting one another, in fervor and mutual love, as Andrew exhorted his brother Simon, and Philip Nathanael, and the woman of Samaria those of her city, to come to Christ: and so all since, who have been won by Him, by word or example, by preaching or by deed, in public or in private, bear along with them others to seek Him whom they themselves have found.
Let us go up - leaving the lowness and earthliness of their former conversation, and mounting upward on high where Christ is, desiring righteousness, and athirst to know His ways.
To the house of the God of Jacob - They shall seek Him as Jacob sought Him, , "who left his father's house and removed into another land, was a man of heavy toils and served for hire, but obtained special help from God, and, undistinguished as he was, became most glorious. So too the Church, leaving all pagan wisdom, and having its conversation in Heaven, and therefore persecuted and enduring many hardships, enjoys now glory with God."
And He - , that is, the God of Jacob of whom he had just spoken, shall teach us of His ways They do not go to God, because they know Him, but that they may know Him. They are drawn by a mighty impulse toward Him. Howsoever attracted, they come, not making bargains with God, (as some now would,) what they should be taught, that He should Rev_eal to them nothing transcending reason, nothing exceeding or contradicting their notions of God; they do not come with reserves, that God should not take away this or that error, or should not disclose anything of His incomprehensibleness. They come in holy simplicity, to learn whatever He will condescend to tell them; in holy confidence, that He, the Infallible Truth, will teach them infallibly. They say, "of His ways." For all learning is by degrees, and all which all creatures could learn in all eternity falls infinitely short of His truth and Holiness. Nay, in all eternity the highest creature which He has made and which He has admitted most deeply into the secrets of His Wisdom will be as infinitely removed as ever from the full knowledge of His Wisdom and His Love. For what is finite, enlarged, expanded, accumulated to the utmost degree possible, remains finite still.
It has no proportion to the Infinite. But even here, all growth in grace implies growth in knowledge. The more we love God, the more we know of Him; and with increased knowledge of Him come higher perceptions of worship, praise, thanksgiving, of the character of faith, hope, charity, of our outward and inward acts and relations to God, the unboundedness of God's love to us and the manifoldness of the ways of pleasing Him, which, in His love, He has given us. Since then the whole Christian life is a growth in grace, and even Paul Phi 3:13-14, forgetting those things which are behind and reaching forth to those which are before, pressed toward the mark for the high calling of God in Christ Jesus, then Paul too was ever learning, in intensity, what he knew certainly by Rev_elation, of His ways. Again, as each blade of grass is said to differ from another, so, and much more, each soul of man which God has created for Himself. No one ever saw or could imagine two human beings, in whom the grace of God had unfolded itself in exactly the same way.
Each saint will have his distinct beauty around the throne. But then each will have learnt "of His ways," in a different proportion or degree. His greatest saints, yea His Apostles, have been pre-eminent, the one in one grace, another in another. John the Immerser came as a pattern of repentance and contempt of self; John the Evangelist stood out pre-eminent in deep tender burning personal love; Paul was known for his zeal to spread the knowledge of Christ Crucified; Mary Magdelene was famous for her loving penitence. Even the Blessed Virgin herself, under inspiration, seems, in part, to speak of her lowly lowness , as that which God specially regarded in her, when He made her the Mother of God. Eternity only will set forth the fullness of the two words "He will teach us of His ways." For eternity will shew, how in all Co1 12:11 worketh that one and the self-same Spirit, dividing to every man severally as He will; and how the countless multitude of the redeemed have corresponded to His gifts and drawings. : "The way of the life to God-ward is one, in that it looketh to one end, to please God; but there are many tracks along it, as there are many modes of life;" and each several grace is a part of the way to God.
And we will walk in His paths - o: "By believing, hoping, loving, well-doing, and bearing patiently all trouble." Rup.: "For it sufficeth not to believe, unless we act as He commandeth, and strive to enter on His ways, the strait and narrow path which leadeth unto life. He Himself then, when He had said, "Go, teach all nations," baptizing them in the Name of the Father, and of the Son, and of the Holy Spirit, added, teaching them to observe all things whatsoever I have commanded you" Mat 28:19-20. They say too, "we will walk," that is, go on from strength to strength, not stand still after having labored for a while to do His Will, but hold on to all His ways and to Himself who is the Way, until they appear before the Lord in Zion.
For the law - (literally, law,) shall go forth from Zion These are the prophet's words, declaring why the nations should so flock to Zion. For he says, "shall go forth," but the nations were not gathered to Zion, until the Gospel was already gone forth. He speaks of it as law simply, not the Jewish law as such, but a rule of life Man's better nature is ill at ease, being out of harmony with God. It cannot be otherwise. Having been made in His likeness, it must be distressed by its unlikeness; having been made by Him for Himself, it must be restless without Him. What they indistinctly longed for, what drew them, was the hope to be conformed by Him to Him. The sight of superhuman holiness, life, love, endurance, ever won and wins those without to the Gospel or the church. Our Lord Himself gives it, as the substance of prophecy Luk 24:47, that repentance and remission of sins should be preached in His Name among all nations beginning at Jerusalem. The image may be that of a stream, issuing forth from Jerusalem and watering the whole world. Theodoret: "The law of the Gospel and the word of the Apostles, beginning from Jerusalem, as from a fountain, ran through the whole world, watering those who approached with faith." But in that it "went forth," it may be meant, that it left those from among whom it "went forth," and Cyril, "Zion was indeed desolate of the law and Jerusalem bared of the divine word." Jerome: "The word of God passed from Jerusalem to the Gentiles." Rup.: "For the shadow was done away, and the types ceased, and sacrifices were abolished, and everything of Moses was, in the letter, brought to a close."
He does not say here, through whom God would so teach, but he does speak of a direct teaching of God. He does not say only, "God will give us a law," or "will make a Rev_elation of Himself." He speaks of a Personal, direct, continuous act of teaching by God, carried on upon earth, whether the teacher be our Lord's word spoken once on earth, which does "not pass away" Mat 24:35, or God the Holy Spirit, as teaching in the Church and in the hearts which receive Him. The words which follow speak of a personal reign, as these speak of personal teaching.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:2: and say: Isa 2:3; Jer 31:6, Jer 50:4, Jer 50:5; Zac 8:20-23
and he: Deu 6:1; Psa 25:8, Psa 25:9, Psa 25:12; Isa 54:13; Mat 11:25-30; Joh 6:45, Joh 7:17; Act 10:32, Act 10:33, Act 13:42; Jam 1:19-25
for: Psa 110:2; Isa 42:1-4, Isa 51:4, Isa 51:5; Hos 6:3; Zac 14:8, Zac 14:9; Mat 28:19, Mat 28:20; Mar 16:15, Mar 16:16, Mar 16:20; Luk 24:47; Act 1:8, Act 13:46, Act 13:47; Rom 10:12-18, Rom 15:19
Geneva 1599
4:2 And many nations shall come, and say, Come, and let us go up to the mountain of the LORD, and to the house of the God of Jacob; and he will (c) teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the LORD from Jerusalem.
(c) He shows that there is no true Church, except where the people are taught by God's pure word.
John Gill
4:2 And many nations shall come, and say, come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob,.... In Is 2:3; it is, "many people", &c. the sense is the same; See Gill on Isa 2:3;
and he will teach us of his ways, and we will walk in his paths; the teacher is the King Messiah, as Kimchi observes; the great Prophet of his people, the teacher sent from God; and will in the last days teach men by his Spirit and word, in a very plentiful manner, and with great success:
for the law shall go forth of Zion, and the word of the Lord from Jerusalem; these, according to Kimchi, are the words of the prophet, and not of the people, that encourage one another to go up to the house of the Lord; but the sense is much the same; for they contain a reason why the people of different nations would encourage one another to go to the house of the Lord, that they might learn his ways, and walk in his statutes, because here the word of the Lord is preached; the word which comes from God, and is concerning him, his love and grace to men; the word of peace and righteousness, of life and salvation, by Jesus Christ: and each of the doctrines of grace intended by the "law" or "doctrine" of the Lord; the doctrines of God's everlasting love, of election in Christ, and redemption by him; of justification by his righteousness, pardon by his blood, and satisfaction by his atonement; as well as of regeneration by the Spirit of God, and of perseverance in grace: in these, and others, now shall all the Lord's people be taught more clearly, distinctly, and comfortably; all shall know him, from the least to the greatest; and not only their light and knowledge, under such a teacher and such will be very great, but their practice will be answerable to it; as they will be instructed in all the ways of the Lord, and in the methods of his grace, so they will walk in all the commandments and ordinances of the Lord blameless; See Gill on Is 2:3.
John Wesley
4:2 Many nations - This was in part fulfilled when so many proselyted servants of several nations, in love to their Jewish masters, and more to the God of the Jews, came up with them from Jerusalem. Come - So the Jews, released from captivity, encouraged each other; which was a fulfilling of this prophecy in part; the conversion of the multitude of the Gentiles to Christ, was a more eminent fulfilling of it. To the mountain - To the temple at Jerusalem, a type of Christ and the gospel church. From Jerusalem - In Jerusalem is declared the only way of worshipping God, and from thence the only law of right worship shall go forth, when the Messiah is come.
4:34:3: եւ դատեսցի ՚ի մէջ ժողովրդոց բազմաց, եւ յանդիմանեսցէ զազգս հզօրս մինչեւ ցհեռաւորս. եւ կոտորեսցեն զսուսերս իւրեանց ՚ի խոփս, եւ զգեղարդունս իւրեանց ՚ի մանգաղս. եւ ո՛չ եւս առցէ ազգ յազգի վերայ սուր, եւ ո՛չ եւս ուսանիցին պատերազմել[10579]։ [10579] Ոմանք. Ելցէ օրէնք։
3 Նա դատ կ’անի բազում ժողովուրդների մէջ եւ կը յանդիմանի հզօր ազգերին, մինչեւ իսկ հեռաւորներին, նրանք իրենց սրերից խոփ կը ձուլեն, գեղարդներից՝ մանգաղ, եւ այլեւս մի ազգ միւսի վրայ սուր չի բարձրացնի, եւ մարդիկ այլեւս չեն սովորի պատերազմել:
3 Անիկա շատ ժողովուրդներու մէջ դատաստան պիտի ընէ, Զօրաւոր ազգերը՝ մինչեւ հեռաւոր տեղերը՝ պիտի յանդիմանէ։Անոնք իրենց սուրերը՝ խոփեր, Իրենց նիզակները յօտոցներ պիտի շինեն։Ազգ ազգի վրայ սուր պիտի չվերցնէ Եւ ա՛լ պատերազմ պիտի չսորվին,
եւ դատեսցի ի մէջ ժողովրդոց բազմաց, եւ յանդիմանեսցէ զազգս հզօրս մինչեւ ցհեռաւորս. եւ կոտորեսցեն զսուսերս իւրեանց ի խոփս, եւ զգեղարդունս իւրեանց ի մանգաղս. ոչ եւս առցէ ազգ յազգի վերայ սուր, եւ ոչ եւս ուսանիցին պատերազմել:

4:3: եւ դատեսցի ՚ի մէջ ժողովրդոց բազմաց, եւ յանդիմանեսցէ զազգս հզօրս մինչեւ ցհեռաւորս. եւ կոտորեսցեն զսուսերս իւրեանց ՚ի խոփս, եւ զգեղարդունս իւրեանց ՚ի մանգաղս. եւ ո՛չ եւս առցէ ազգ յազգի վերայ սուր, եւ ո՛չ եւս ուսանիցին պատերազմել[10579]։
[10579] Ոմանք. Ելցէ օրէնք։
3 Նա դատ կ’անի բազում ժողովուրդների մէջ եւ կը յանդիմանի հզօր ազգերին, մինչեւ իսկ հեռաւորներին, նրանք իրենց սրերից խոփ կը ձուլեն, գեղարդներից՝ մանգաղ, եւ այլեւս մի ազգ միւսի վրայ սուր չի բարձրացնի, եւ մարդիկ այլեւս չեն սովորի պատերազմել:
3 Անիկա շատ ժողովուրդներու մէջ դատաստան պիտի ընէ, Զօրաւոր ազգերը՝ մինչեւ հեռաւոր տեղերը՝ պիտի յանդիմանէ։Անոնք իրենց սուրերը՝ խոփեր, Իրենց նիզակները յօտոցներ պիտի շինեն։Ազգ ազգի վրայ սուր պիտի չվերցնէ Եւ ա՛լ պատերազմ պիտի չսորվին,
zohrab-1805▾ eastern-1994▾ western am▾
4:34:3 И будет Он судить многие народы, и обличит многие племена в отдаленных странах; и перекуют они мечи свои на орала и копья свои на серпы; не поднимет народ на народ меча, и не будут более учиться воевать.
4:3 καὶ και and; even κρινεῖ κρινω judge; decide ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle λαῶν λαος populace; population πολλῶν πολυς much; many καὶ και and; even ἐξελέγξει εξελεγχω convict ἔθνη εθνος nation; caste ἰσχυρὰ ισχυρος forceful; severe ἕως εως till; until εἰς εις into; for γῆν γη earth; land μακράν μακραν far away καὶ και and; even κατακόψουσιν κατακοπτω cut down / up τὰς ο the ῥομφαίας ρομφαια broadsword αὐτῶν αυτος he; him εἰς εις into; for ἄροτρα αροτρον plow καὶ και and; even τὰ ο the δόρατα δορυ he; him εἰς εις into; for δρέπανα δρεπανον sickle καὶ και and; even οὐκέτι ουκετι no longer μὴ μη not ἀντάρῃ ανταιρω nation; caste ἐπ᾿ επι in; on ἔθνος εθνος nation; caste ῥομφαίαν ρομφαια broadsword καὶ και and; even οὐκέτι ουκετι no longer μὴ μη not μάθωσιν μανθανω learn πολεμεῖν πολεμεω battle
4:3 וְ wᵊ וְ and שָׁפַ֗ט šāfˈaṭ שׁפט judge בֵּ֚ין ˈbên בַּיִן interval עַמִּ֣ים ʕammˈîm עַם people רַבִּ֔ים rabbˈîm רַב much וְ wᵊ וְ and הֹוכִ֛יחַ hôḵˈîₐḥ יכח reprove לְ lᵊ לְ to גֹויִ֥ם ḡôyˌim גֹּוי people עֲצֻמִ֖ים ʕᵃṣumˌîm עָצוּם mighty עַד־ ʕaḏ- עַד unto רָחֹ֑וק rāḥˈôq רָחֹוק remote וְ wᵊ וְ and כִתְּת֨וּ ḵittᵊṯˌû כתת crush חַרְבֹתֵיהֶ֜ם ḥarᵊvōṯêhˈem חֶרֶב dagger לְ lᵊ לְ to אִתִּ֗ים ʔittˈîm אֵת ploughshare וַ wa וְ and חֲנִיתֹֽתֵיהֶם֙ ḥᵃnîṯˈōṯêhem חֲנִית spear לְ lᵊ לְ to מַזְמֵרֹ֔ות mazmērˈôṯ מַזְמֵרָה pruning-knife לֹֽא־ lˈō- לֹא not יִשְׂא֞וּ yiśʔˈû נשׂא lift גֹּ֤וי gˈôy גֹּוי people אֶל־ ʔel- אֶל to גֹּוי֙ gôy גֹּוי people חֶ֔רֶב ḥˈerev חֶרֶב dagger וְ wᵊ וְ and לֹא־ lō- לֹא not יִלְמְד֥וּן yilmᵊḏˌûn למד learn עֹ֖וד ʕˌôḏ עֹוד duration מִלְחָמָֽה׃ milḥāmˈā מִלְחָמָה war
4:3. et iudicabit inter populos multos et corripiet gentes fortes usque in longinquum et concident gladios suos in vomeres et hastas suas in ligones non sumet gens adversus gentem gladium et non discent ultra belligerareAnd he shall judge among many people, and rebuke strong nations afar off: and they shall beat their swords into ploughshares, and their spears into spades: nation shall not take sword against nation: neither shall they learn war anymore.
3. and he shall judge between many peoples, and shall reprove strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more.
4:3. And he will judge among the many peoples, and he will correct strong nations, even from afar. And they will cut up their swords into plows, and their spears into hoes. Nation will not take up the sword against nation, and they will no longer learn to wage war.
4:3. And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up a sword against nation, neither shall they learn war any more.
And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up a sword against nation, neither shall they learn war any more:

4:3 И будет Он судить многие народы, и обличит многие племена в отдаленных странах; и перекуют они мечи свои на орала и копья свои на серпы; не поднимет народ на народ меча, и не будут более учиться воевать.
4:3
καὶ και and; even
κρινεῖ κρινω judge; decide
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
λαῶν λαος populace; population
πολλῶν πολυς much; many
καὶ και and; even
ἐξελέγξει εξελεγχω convict
ἔθνη εθνος nation; caste
ἰσχυρὰ ισχυρος forceful; severe
ἕως εως till; until
εἰς εις into; for
γῆν γη earth; land
μακράν μακραν far away
καὶ και and; even
κατακόψουσιν κατακοπτω cut down / up
τὰς ο the
ῥομφαίας ρομφαια broadsword
αὐτῶν αυτος he; him
εἰς εις into; for
ἄροτρα αροτρον plow
καὶ και and; even
τὰ ο the
δόρατα δορυ he; him
εἰς εις into; for
δρέπανα δρεπανον sickle
καὶ και and; even
οὐκέτι ουκετι no longer
μὴ μη not
ἀντάρῃ ανταιρω nation; caste
ἐπ᾿ επι in; on
ἔθνος εθνος nation; caste
ῥομφαίαν ρομφαια broadsword
καὶ και and; even
οὐκέτι ουκετι no longer
μὴ μη not
μάθωσιν μανθανω learn
πολεμεῖν πολεμεω battle
4:3
וְ wᵊ וְ and
שָׁפַ֗ט šāfˈaṭ שׁפט judge
בֵּ֚ין ˈbên בַּיִן interval
עַמִּ֣ים ʕammˈîm עַם people
רַבִּ֔ים rabbˈîm רַב much
וְ wᵊ וְ and
הֹוכִ֛יחַ hôḵˈîₐḥ יכח reprove
לְ lᵊ לְ to
גֹויִ֥ם ḡôyˌim גֹּוי people
עֲצֻמִ֖ים ʕᵃṣumˌîm עָצוּם mighty
עַד־ ʕaḏ- עַד unto
רָחֹ֑וק rāḥˈôq רָחֹוק remote
וְ wᵊ וְ and
כִתְּת֨וּ ḵittᵊṯˌû כתת crush
חַרְבֹתֵיהֶ֜ם ḥarᵊvōṯêhˈem חֶרֶב dagger
לְ lᵊ לְ to
אִתִּ֗ים ʔittˈîm אֵת ploughshare
וַ wa וְ and
חֲנִיתֹֽתֵיהֶם֙ ḥᵃnîṯˈōṯêhem חֲנִית spear
לְ lᵊ לְ to
מַזְמֵרֹ֔ות mazmērˈôṯ מַזְמֵרָה pruning-knife
לֹֽא־ lˈō- לֹא not
יִשְׂא֞וּ yiśʔˈû נשׂא lift
גֹּ֤וי gˈôy גֹּוי people
אֶל־ ʔel- אֶל to
גֹּוי֙ gôy גֹּוי people
חֶ֔רֶב ḥˈerev חֶרֶב dagger
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יִלְמְד֥וּן yilmᵊḏˌûn למד learn
עֹ֖וד ʕˌôḏ עֹוד duration
מִלְחָמָֽה׃ milḥāmˈā מִלְחָמָה war
4:3. et iudicabit inter populos multos et corripiet gentes fortes usque in longinquum et concident gladios suos in vomeres et hastas suas in ligones non sumet gens adversus gentem gladium et non discent ultra belligerare
And he shall judge among many people, and rebuke strong nations afar off: and they shall beat their swords into ploughshares, and their spears into spades: nation shall not take sword against nation: neither shall they learn war anymore.
4:3. And he will judge among the many peoples, and he will correct strong nations, even from afar. And they will cut up their swords into plows, and their spears into hoes. Nation will not take up the sword against nation, and they will no longer learn to wage war.
4:3. And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up a sword against nation, neither shall they learn war any more.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Пророк изображает влияние закона, имеющего быть возвещенным с Сиона, на сердца людей. Вместо слов многие племена в греч. -слав. в Вульг. "языки крепки" как переводится евр. azum и в Чис XXII:6; ХXXII:11; Ис XVIII:7.
Albert Barnes: Notes on the Bible - 1834
4:3: And He shall judge among many people and rebuke strong nations afar off - Hitherto, they had walked each in their own ways Isa 53:6; now, they sought to be taught in the ways of God. Before, they had been lords of the world; now they should own a Judge higher than themselves. They were no common, but mighty nations, such as had heretofore been the oppressors of Israel. They were to be many, and those mighty, nations. He should , "not only command, but "rebuke," not weak or petty nations only, but mighty, and those not only near but afar." Mohammed had moral strength through what he stole from the law and the Gospel, and by his owning Christ as the Word of God. He was a heretic, rather than a pagan. Fearful scourge as he was, and as his successors have been, all is now decayed, and no mighty nation is left upon earth, which does not profess the Name of Christ.
He shall rebuke them - For it was an office of the Holy Ghost "to reprove the world as to its sin, the righteousness of Christ, the judgment of the prince of this world" Joh 16:8-11. The Gospel conquered the world, not by compromises or concordants, but by convicting it. It alone could "rebuke" with power; for it was, like its Author, all-holy. It could rebuke with efficacy; for it was the word of Him who knew what is in man. It could rebuke with awe; for it knew the secrets of eternal Judgment. It could rebuke winningly; for it knew "the love of Christ which passeth knowledge" Eph 3:19. Its martyrs suffered and rebuked their judges; and the world was amazed at the impotence of power and the might of suffering. It rebuked the enthroned idolatry of centuries; it set in rebellion by its rebukes every sinful passion of man, and it subdued them. Tyrants, whom no human power could reach, trembled before its censures. Then only is it powerless, if its corrupted or timid or paralyzed ministers forfeit in themselves the power of rebuke.
And they shall beat their spears into plowshares - "All things are made new in Christ." As the inward disquiet of evil men makes them restless, and vents itself toward others in envy, hatred, maliciousness, wrong, so the inward peace whereof He saith, My peace I give unto you, shall, wheRev_er it reacheth, spread out abroad and, by the power of grace, bring to "all nations unity, peace, and concord." All, being brought under the one empire of Christ, shall be in harmony, one with the other. As far as in it lies, the Gospel is a Gospel of peace, and makes peace. Christians, as far as they obey Christ, are at peace, both in themselves and with one another. And this is what is here prophesied. The peace follows from His rule. Where He judges and rebukes, there even the mighty "beat their swords into plowshares." The universal peace, amid which our Lord was born in the flesh, the first which there had been since the foundation of the Roman empire, was, in God's Providence, a fruit of His kingdom.
It was no chance coincidence, since nothing is by chance. God willed that they should be contemporaneous. It was fitting that the world should be still, when its Lord, the Prince of peace, was born in it. That outward cessation of public strife, though but for a brief time, was an image how His peace spread backward as well as forward, and of the peace which through Him, our Peace, was dawning on the world. : "First, according to the letter, before That Child was born to us, "on whose shoulder the government is" isa 1, the whole world was full of blood; people fought against people, kings against kings, nations against nations. Lastly, the Roman state itself was torn by civil wars, in whose battles all kingdoms shed blood. But after that, at the time of the Empire of Christ, Rome gained an undivided empire, the world was laid open to the journeys of Apostles, and the gates of cities were open to them, and, for the preaching of the One God, one single empire was formed.
It may too be understood as an image, that, on receiving the faith of Christ, anger and unrestrained Rev_ilings were laid aside, so that each putteth his hand to the plow and looketh not back, and, breaking in pieces the shafts of contumelies, seeketh to reap spiritual fruit, so that, others laboriing, we enter into their labors; and of us it is said, "They shall come with joy, bringing their sheaves" Psa 126:6. Now no one fighteth; for we read "Blessed are the peacemakers" Mat 5:9; no one learneth to "strive, to the subverting of the hearers" Ti2 2:14. And every one shall rest under his vine, so as to press out that "Wine which gladdeneth the heart of man" Psa 104:15, under that "Vine," whereof the "Father is the Husbandman" Joh 15:1; and under his fig tree, gathering the sweet "fruits of the Holy Spirit love, joy, peace, and the rest" Gal 5:22.
The fathers had indeed a joy, which we have not, that wars were not between Christians; for although "just wars are lawful," war cannot be on both sides just; very few wars have not, on both sides, what is against the spirit of the Gospel. For, except where there is exceeding wickedness on one side, or peril of further evil, the words of our Lord would hold good, in public as in private, "I say unto you, that ye resist not evil" Mat 5:39.
This prophecy then is fulfilled:
(1) in the character of the Gospel. Ribera: "The law of the Gospel worketh and preserveth peace. For it plucketh up altogether the roots of all war, avarice, ambition, injustice, wrath. Then, it teacheth to bear injuries, and, so far from requiting them, willeth that we be prepared to receive fresh wrongs. He saith, "If anyone smite thee on the right cheek, turn to him the other also ..." Mat 5:39-42. "I say unto you, Love your enemies ..." Mat 5:44-48. For neither did the old law give these counsels, nor did it explain so clearly the precept implied in them, nor had it that wonderful and most efficacious example of the and love of Christ, nor did it supply whereby peace could be preserved; whereas now the first fruits of the Spirit are love, joy, peace, long-suffering, gentleness, goodness."
(2) The prophecy has been fulfilled within and without, among individuals or bodies of men, in body or mind, in temper or in deed, as far as the Gospel has pRev_ailed. "The multitude of them that believed were of one heart and of one mind" Act 4:32; one, through One indwelling Spirit; one, though a great multitude, through one bond of love. : "See how these Christians love one another;" "see how ready they are to die for one another," was, in the third century, a pagan proverb as to Christian love. : "They love one another, almost before they know one another." : "Their first lawgiver has persuaded them that they are all brethren." "We (which grieves you,)" the Christian answered , "so love one another, because we know not how to hate. We call ourselves 'brethren' which you take ill, as men who have one Father, God, and are sharers in one faith, in one hope, coheirs."
For centuries too, there was, for the most part, public peace of Christians among themselves. Christian soldiers fought only, as constrained by the civil law, or against Barbarian invaders, to defend life, wife, children, not for ambition, anger, or pride. Christians could then appeal, in fulfillment of the prophecy, to this outward, the fruit of the inward, peace. "We," says an early martyr, , "who formerly stained ourselves with mutual slaughter, not only do not wage war with foes, but even, in order not to lie and deceive those who consume us, willingly professing Christ, meet death." "From the coming of the Lord," says another martyr, . "the New Testament, reconciling unto peace, and a life-giving law, went forth into all lands. If then another law and word, going forth from Jerusalem, produced such peace among the nations which received it, and thereby reproved much people of want of wisdom, then it would follow that the prophets spake of some other. But if the law of liberty, that is, the law of God preached by the Apostles, which went forth out of Jerusalem to all the world, worked such a transformation, that swords and spears of war He wrought into plow-shares and pruning-hooks, instruments of peace, and now men know not how to fight, but, when smitten, yield the other cheek, then the prophets spake of no other, but of Him who brought it to pass." "Even from this," says Tertullian , "you may know that Christ was promised, not as one mighty in war, but as a peace-bringer. Either deny that these things were prophesied, since they are plain to see; or, since they are written, deny that they are fulfilled. But if thou mayest deny neither, thou must own that they are fulfilled in Him, of whom they are prophesied." "Of old" , says Athanasius, "Greeks and Barbarians, being idolaters, warred with one another, and were fierce toward those akin. For through their implacable warfare no one might pass land or sea, unarmed. Their whole life was passed in arms; the sword was to them for staff and stay. They worshiped idols, sacrificed to demons, and yet from their Rev_erence for idols they could gain no help to correct their minds. But when they passed into the school of Christ, then, of a truth, pricked in mind, they wondrously laid aside their savage slaughters, and now think no more of things of war; for now all peace and friendship are alone their mind's delight. who then did this, who blended in peace those who hated one another, save the Beloved Son of the Father, the common Saviour of all, Christ Jesus, who, through His love, endured all things for our salvation?
For of old too, the peace which should hold sway from Him was prophesied, "they shall beat their swords into plowshares." Nor is this incredible, since now too, the Barbarians with innate savageness, while they yet sacrifice to their idols, are mad with one another, and cannot for one hour part with their swords. But when they have received the teaching of Christ, immediately foRev_er they turn to husbandry; and, in lieu of arming their hands with swords, stretch them out to prayer. And altogether, instead of warring with one another, they arm themselves against the devil and demons, warring against them with modesty and virtue of soul. This is a token of the Godhead of the Saviour. For what men could not learn among idols, this they have learned from Him. Christ's disciples, having no war with one another, array themselves against demons by their life and deeds of virtue, chase them and mock their captain the devil, chaste in youth, enduring in temptation, strong in toils, tranquil when insulted, unconcerned when despoiled."
And yet later, Chrysostom says , "Before the Coming of Christ, all men armed themselves and no one was exempt from this service, and cities fought with cities, and everywhere were men trained to war. But now most of the world is in peace; all engage in mechanical art or agriculture or commerce, and few are employed in military service for all. And of this too the occasion would cease, if we acted as we ought and did not need to be reminded by afflictions." : "After the Sun of righteousness dawned, so far are all cities and nations from living in such perils, that they know not even how to take in hand any affairs of war. - Or if there be still any war, it is far off at the extremity of the Roman Empire, not in each city and country, as heretofore. For then, in any one nation, there were countless seditions and multiform wars. But now the whole earth which the sun surveys from the Tigris to the British isles, and therewith Lybia too and Egypt and Palestine, yea, all beneath the Roman rule, - ye know how all enjoy complete security, and learn of war only by hearsay."
Cyril (on isa 2 and here) and Theodoret (on isa 2 and here) carry on this account into the fifth century after our Lord's Coming. Christians then during those four centuries could point to a present fulfillment of prophecy, when we, for our sins, can only speak of the past Isa 59:1-2. The Lord's hand is not shortened, that it cannot save: neither His ear heavy, that it cannot hear; but our iniquities have separated between us, and our God, and our sins have hid His Face from us, that He will not hear. Those first Christians could urge against the Jews the fulfillment of their prophecies herein, where the Jews can now urge upon us their seeming non-fulfillment; : "In the time of King Messiah, after the wars of Gog and Magog, there shall be peace and tranquillity in all the world, and the sons of men shall have no need of weapons, but these promises were not fulfilled."
The prophecy is fulfilled, in that the Gospel is a Gospel of peace and makes peace. Christians, as far as they obey Christ, are at peace both in themselves and with one another. The promises of God are perfect on His part: He is faithful to them. But He so wills to be freely loved by His intelligent creatures whom He formed for His love, that He does not force our free-agency. We can fall short of His promises, if we will. To those only who will it, the Gospel brings peace, stilling the passions, quelling disputes, banishing contentions, removing errors, calming concupiscence, soothing and repressing anger, in individuals, nations, the Church; giving oneness of belief, harmony of soul, contentment with our own, love of others as ourselves; so that whatever is contrary to this has its origin in something which is not of Christ nor of His Gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:3: he shall judge: Sa1 2:10; Psa 82:8, Psa 96:13, Psa 98:9; Isa 11:3-5, Isa 51:5; Mat 25:31, Mat 25:32; Joh 5:22, Joh 5:23, Joh 5:27-29, Joh 16:8-11; Act 17:31; Rev 19:11
and rebuke: Mic 5:15, Mic 7:16, Mic 7:17; Psa 2:5-12, Psa 68:30, Psa 68:31, Psa 110:1, Psa 110:2, Psa 110:5, Psa 110:6; Isa 25:3, Isa 60:12; Dan 2:44; Joe 3:2, Joe 3:9-16; Zac 12:3-6, Zac 14:3, Zac 14:12-19; Rev 19:17-21, Rev 20:8, Rev 20:9
they shall: Psa 46:9; Isa 2:4, Isa 11:6-9; Hos 2:18; Joe 3:10; Zac 9:10
pruninghooks: or, scythes
neither: Psa 72:7; Isa 9:7, Isa 60:17, Isa 60:18, Isa 65:25
Geneva 1599
4:3 And he shall judge among many people, and (d) rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into (e) pruninghooks: nation shall not lift up a sword against nation, neither shall they (f) learn war any more.
(d) By his corrections and threatenings he will bring the people into subjection who are in the utmost corners of the world.
(e) They will abstain from all evil doing, and exercise themselves in godliness and in well doing to others.
(f) Read (Is 2:4)
John Gill
4:3 And he shall judge among many people, and rebuke strong nations afar off,.... That are in the most distant parts of the world; not only the isles afar off, but the remotest parts of the continent, the American nations found out since. In Is 2:4, it is, "and he shall judge among the nations, and shall rebuke many people"; that is, the King Messiah, as Aben Ezra, Kimchi, and Ben Melech. Some render it, "it shall judge", &c. and interpret it either of the Church, the mountain of the Lord's house; or of the word and doctrine of the Lord; or of the Lord in the church, by the ministry of the word, The phrase, "afar off", is not in Is 2:4; which the Targum interprets "for ever", and the "strong nations" of strong kings; signifying that the kingdom of Christ should not only be to the ends or the earth, but should endure for ever, unto distant time, even till it shall be no more; as well as shall reach to distant lands, as to situation, and to the Gentiles afar off, as to state and condition; see Eph 2:14;
and they shall beat their swords into plough shares, and their spears into pruning hooks; nation shall not lift up a sword against nation,
neither shall they learn war any more; which as yet has never been fulfilled; but will be the case when Christ's kingdom appears in its glory, and the kingdoms of this world become his, and all the enemies of the church are destroyed; See Gill on Is 2:4. These words are by the Jews (o) applied to the days of the Messiah.
(o) T. Bab. Sabbat, fol. 63. 1.
John Wesley
4:3 He - The Messiah shall act as a judge and king. Rebuke - So Christ commissioned his apostles, to teach all nations.
Robert Jamieson, A. R. Fausset and David Brown
4:3 rebuke--convict of sin (Jn 16:8-9); and subdue with judgments (Ps 2:5, Ps 2:9; Ps 110:5-6; Rev_ 2:27; Rev_ 12:5).
many people . . . strong nations afar off--In Is 2:4 it is "the nations . . . many people."
4:44:4: Եւ հանգիցէ իւրաքանչիւր ընդ որթով իւրով՝ եւ ընդ թզենեաւ իւրով, եւ ո՛չ ոք իցէ որ զարհուրեցուցանիցէ. զի բերա՛ն Տեառն ամենակալի խօսեցաւ զայս[10580]։ [10580] Ոմանք. Իւրաքանչիւրոք ընդ որթով։
4 Իւրաքանչիւրը կը հանգստանայ իր որթատունկի եւ իր թզենու տակ, եւ չի լինի ոչ ոք, որ սարսափ ազդի, քանի որ Ամենակալ Տիրոջ բերանը խօսեց այս բանը:
4 Հապա ամէն մարդ իր որթատունկին տակ Ու իր թզենիին տակ պիտի նստի, Վախցնող պիտի չըլլայ. Վասն զի զօրքերուն Տէրոջը բերանը խօսեցաւ։
Եւ հանգիցէ իւրաքանչիւր ընդ որթով իւրով եւ ընդ թզենեաւ իւրով, եւ ոչ ոք իցէ որ զարհուրեցուցանիցէ. զի բերան Տեառն ամենակալի խօսեցաւ զայս:

4:4: Եւ հանգիցէ իւրաքանչիւր ընդ որթով իւրով՝ եւ ընդ թզենեաւ իւրով, եւ ո՛չ ոք իցէ որ զարհուրեցուցանիցէ. զի բերա՛ն Տեառն ամենակալի խօսեցաւ զայս[10580]։
[10580] Ոմանք. Իւրաքանչիւրոք ընդ որթով։
4 Իւրաքանչիւրը կը հանգստանայ իր որթատունկի եւ իր թզենու տակ, եւ չի լինի ոչ ոք, որ սարսափ ազդի, քանի որ Ամենակալ Տիրոջ բերանը խօսեց այս բանը:
4 Հապա ամէն մարդ իր որթատունկին տակ Ու իր թզենիին տակ պիտի նստի, Վախցնող պիտի չըլլայ. Վասն զի զօրքերուն Տէրոջը բերանը խօսեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
4:44:4 Но каждый будет сидеть под своею виноградною лозою и под своею смоковницею, и никто не будет устрашать их, ибо уста Господа Саваофа изрекли это.
4:4 καὶ και and; even ἀναπαύσεται αναπαυω have respite; give relief ἕκαστος εκαστος each ὑποκάτω υποκατω underneath ἀμπέλου αμπελος vine αὐτοῦ αυτος he; him καὶ και and; even ἕκαστος εκαστος each ὑποκάτω υποκατω underneath συκῆς συκη fig tree αὐτοῦ αυτος he; him καὶ και and; even οὐκ ου not ἔσται ειμι be ὁ ο the ἐκφοβῶν εκφοβεω terrify διότι διοτι because; that τὸ ο the στόμα στομα mouth; edge κυρίου κυριος lord; master παντοκράτορος παντοκρατωρ almighty ἐλάλησεν λαλεω talk; speak ταῦτα ουτος this; he
4:4 וְ wᵊ וְ and יָשְׁב֗וּ yāšᵊvˈû ישׁב sit אִ֣ישׁ ʔˈîš אִישׁ man תַּ֧חַת tˈaḥaṯ תַּחַת under part גַּפְנֹ֛ו gafnˈô גֶּפֶן vine וְ wᵊ וְ and תַ֥חַת ṯˌaḥaṯ תַּחַת under part תְּאֵנָתֹ֖ו tᵊʔēnāṯˌô תְּאֵנָה fig וְ wᵊ וְ and אֵ֣ין ʔˈên אַיִן [NEG] מַחֲרִ֑יד maḥᵃrˈîḏ חרד tremble כִּי־ kî- כִּי that פִ֛י fˈî פֶּה mouth יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service דִּבֵּֽר׃ dibbˈēr דבר speak
4:4. et sedebit vir subtus vineam suam et subtus ficum suam et non erit qui deterreat quia os Domini exercituum locutum estAnd every man shall sit under his vine, and under his fig tree, and there shall be none to make them afraid, for the mouth of the Lord of hosts hath spoken.
4. But they shall sit every man under his vine and under his fig tree; and none shall make them afraid: for the mouth of the LORD of hosts hath spoken it.
4:4. And a man will sit under his vine and under his fig tree, and there will be no one to fear, for the mouth of the Lord of hosts has spoken.
4:4. But they shall sit every man under his vine and under his fig tree; and none shall make [them] afraid: for the mouth of the LORD of hosts hath spoken [it].
But they shall sit every man under his vine and under his fig tree; and none shall make [them] afraid: for the mouth of the LORD of hosts hath spoken:

4:4 Но каждый будет сидеть под своею виноградною лозою и под своею смоковницею, и никто не будет устрашать их, ибо уста Господа Саваофа изрекли это.
4:4
καὶ και and; even
ἀναπαύσεται αναπαυω have respite; give relief
ἕκαστος εκαστος each
ὑποκάτω υποκατω underneath
ἀμπέλου αμπελος vine
αὐτοῦ αυτος he; him
καὶ και and; even
ἕκαστος εκαστος each
ὑποκάτω υποκατω underneath
συκῆς συκη fig tree
αὐτοῦ αυτος he; him
καὶ και and; even
οὐκ ου not
ἔσται ειμι be
ο the
ἐκφοβῶν εκφοβεω terrify
διότι διοτι because; that
τὸ ο the
στόμα στομα mouth; edge
κυρίου κυριος lord; master
παντοκράτορος παντοκρατωρ almighty
ἐλάλησεν λαλεω talk; speak
ταῦτα ουτος this; he
4:4
וְ wᵊ וְ and
יָשְׁב֗וּ yāšᵊvˈû ישׁב sit
אִ֣ישׁ ʔˈîš אִישׁ man
תַּ֧חַת tˈaḥaṯ תַּחַת under part
גַּפְנֹ֛ו gafnˈô גֶּפֶן vine
וְ wᵊ וְ and
תַ֥חַת ṯˌaḥaṯ תַּחַת under part
תְּאֵנָתֹ֖ו tᵊʔēnāṯˌô תְּאֵנָה fig
וְ wᵊ וְ and
אֵ֣ין ʔˈên אַיִן [NEG]
מַחֲרִ֑יד maḥᵃrˈîḏ חרד tremble
כִּי־ kî- כִּי that
פִ֛י fˈî פֶּה mouth
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֖ות ṣᵊvāʔˌôṯ צָבָא service
דִּבֵּֽר׃ dibbˈēr דבר speak
4:4. et sedebit vir subtus vineam suam et subtus ficum suam et non erit qui deterreat quia os Domini exercituum locutum est
And every man shall sit under his vine, and under his fig tree, and there shall be none to make them afraid, for the mouth of the Lord of hosts hath spoken.
4:4. And a man will sit under his vine and under his fig tree, and there will be no one to fear, for the mouth of the Lord of hosts has spoken.
4:4. But they shall sit every man under his vine and under his fig tree; and none shall make [them] afraid: for the mouth of the LORD of hosts hath spoken [it].
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
4. Под образом сидения под виноградником и смоковницей изображается мирный характер созерцаемого пророком славного будущего. - Пророчество Mих IV:1-4: в древности иудеями понималось, как предсказание о возвращении Иудеев из Вавилона. В таком же смысле, как видно из толкования блаж. Феодорита, понимали указанные стихи и некоторые толкователи. Однако большинство толкователей, каковы Иустин Муч. (Разговор с Триф. 109), Ириней (Против ересей IV, 34), Тертуллиан (Прот. иудеев гл. 3), блаж. Феодорит, Кирилл Ал., Ефрем Сир., Иоанн Злат. (на Пс 48-49) изъяснял рассматриваемые слова Михея в смысле мессианском. Подтверждая такое изъяснение, блаж. Феодорит спрашивает: "Какие народы, и близкие, и дальние, по возвращении из Вавилона, стеклись в храм иудеев, с радостью приняв закон их и возлюбив исшедшее оттуда слово? Среди каких народов или людей многих, рассудило слово сие, облачая, что сделано ими худого. И непосредственно за сим присовокупленное у пророка изобличает лживость (иудейского) толкования. Ибо по возвращении из Вавилона (как согласятся и понимающие место сие о возвращении), на иудеев ополчились со многими народами Гог и Магог, не перестали вести с ними войну все соседи, а по прошествии немногого времени постигли их бедствия от Македонян, описанные в книгах Маккавейских. Пророческое же слово обещает здесь глубокий мир". По изъяснению самого блаж. Феодорита, в IV:1-4: Михей предвещает, что евангельская проповедь пронесется до крайних пределов земли. Гора Господня, о которой говорит пророк, есть Церковь Христова, закон, имеющий изойти от Сиона, закон евангельский, Новый Завет. Употребляемые пророком образы выражают, в частности, мысль, что Ветхий Завет и Новый составляют единое целое, что Новый Завет будет дан по основе Ветхого и дан не для одного народа, а для всех. Слова пророка исполнились, впрочем не только по их существенному смыслу, но и по букве, так как с пришествием Христа Спасителя "гора Господня", гора Иерусалимская, освященная страданиями Христа, а также Его воскресением и вознесением, прославились предо всеми другими горами и явились святыней для всех народов.

Рассмотренное изречение IV-й гл. кн. Михея, за исключением ст. 4-го, находится почти в той же форме ещё у пророка Исаии, а от него заимствовано Михеем; обыкновенно обсуждается вопрос, какому собственно из двух пророков принадлежит это изречение. Вопрос этот решается различно: одни авторы полагают, что изречение о горе Господней принадлежит Исаии, а от него заимствовано Михеем; другие же предполагают обратное отношение; возможно также думать, что Исаия и Михей воспроизводят какое-либо изречение, сохранявшееся от древних времен.
Adam Clarke: Commentary on the Bible - 1831
4:4: Under his vine and under his fig tree - A proverbial expression, indicative of perfect peace, security, and rural comfort. See on Isa 2:1 (note). This verse is an addition to the prophecy as it stands in Isaiah. See Clarke on Mic 4:1 (note).
Albert Barnes: Notes on the Bible - 1834
4:4: But - And
They shall sit every man, under his vine and under his fig-tree - Palestine was a home of the vine and the fig-tree. Vineyards were a common property, possessed by all but the very poor , or even by them Neh 5:4; Jer 39:10. The land was "a land of bread and vineyards" Kg2 18:32. The vine was the emblem of the people, in Psalmists and prophets (Psa 80:8 ff; Isa 3:14; Isa 5:1 ff; Isa 27:2; Jer 2:21; Jer 12:10; Eze 15:1-8; Eze 17:5-10; Eze 19:10; Hos 10:1). The bunch of grapes or the vine-leaf appear as characteristic emblems on Jewish coins , chiefly in the times of their Rev_olts under Vespasian and Hadrian . The fig is also mentioned as part of the characteristic fruitfulness of Palestine Deu 8:8.
It too was an universal property Kg2 18:32. Both formed natural arbors; the fig had its name probably from its length, the vine from the arch made by its drooping boughs. Both formed, in those hot countries, a grateful shade. The vine, rising with its single stem, was spread over trellis-work or by props, so as to enclose a considerable space . Even in Italy, a single vine shaded a portico . In Palestine it grew by the walls of the house Psa 128:3.
Rabbis relate how their forefathers sat and studied under the fig-tree , as Nathanael was doubtless meditating or praying under one, when Jesus, being God, saw him Joh 1:48. It exhibits a picture of domestic peace, each family gathered in harmony and rest under the protection of God, each content with what they have, neither coveting another's, nor disturbed in their own. Wine is explained in Holy Scripture to be an emblem of gladness, and the fig of sweetness . Cyril: "For exceeding sweet is the word of the Saviour, and it knoweth how to gladden man's heart; sweet also and full of joy is the hope of the future, wherewith we are enriched in Christ.
Such had been Israel's lot in the peaceful days of Solomon Kg1 4:25, the peace of whose times had already been made the image of the Gospel Ps. 72; the coming of the Queen of the South from the uttermost parts of the earth, to hear the wisdom of Solomon Mat 12:42, had made her kingdom to be selected as an emblem of those who should fall down before Christ and serve Him Psa 60:12 :10-11. Lap.: "Such is that most quiet fearlessness which the law of Christ bringeth, as being the law of charity, peace, and concord."
And none shall make them afraid - o: "Neither man, nor devil; for the Lord hath given us power to "tread on serpents and scorpions, and over all the power of the enemy, and said, nothing shall by any means hurt you" Luk 10:19, and bade us, "fear not them which kill the body" Mat 10:28. Witness the might which He gave to His Apostles and Martyrs.
For the mouth of the Lord of Host hath spoken it - The prophets often add this, when what they say, seems, for its greatness, past belief Yet it will be, because He hath spoken it, "the Lord" who changeth not, "the Lord of Hosts," to whose commands all creatures are subject, whose word is truth with whom to speak is to do.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:4: But: The connection of this prophecy with the close of the preceding chapter shews that the establishment of the Christian Church, in consequence of the abrogation of the Mosaic dispensation, and the destruction of Jerusalem by the Romans, was intended. But, though it has in a measure been fulfilling ever since these events, yet its grand accomplishment must still be future.
they: Kg1 4:25; Isa 26:16; Zac 3:10
none: Isa 54:14; Jer 23:5, Jer 23:6; Eze 34:25, Eze 34:28, Eze 38:11, Eze 39:26
for: Isa 1:20, Isa 40:5, Isa 58:14
John Gill
4:4 But they shall sit every man under his vine, and under his fig tree,.... A proverbial phrase, expressive of the greatest tranquillity, security, and enjoyment of property; see 3Kings 4:25; when persons need not keep within their walled towns and cities, and lack themselves up in their houses, but may sit down in their gardens, fields, and vineyards, and enjoy the fruit thereof; as the Targum interprets it,
"under the fruit of his vine, and under, the fruit of his fig tree.''
Tit was usual for persons in the eastern countries to sit under vines and fig trees to read, meditate, pray, or converse together, where they grow very large, as were their vines; and even with us they are frequently raised and carried over supporters, so as to be sat under; and of fig trees, we frequently read in Jewish writings of their being very large, and of their going up to them, and praying on the top of them; and of sitting under them, and studying in the law there. So one of the Rabbins says (p), he went up into his mustard tree, as one goes up to the top of a fig tree; and it is said (q), he that prays on the top of an olive tree, or on the top of a fig tree must come down, and pray below; and again (r), R. Jacob and his companions were fasting, studying in the law, under a certain fig tree; and sometimes they speak of all these together, of sitting under olives, and under vines, and under fig trees, and studying in the words of the law (s); see Jn 1:48. This is to be understood, as Aben Ezra and Kimchi explain it, of all men; not of the Israelites only, but of all nations, since there will be no more war any where; hence it follows:
and none shall make them afraid; the enemies of God's people will be no more, neither Turk nor pope, eastern or western antichrist, beast or, false prophet; wherefore, in those days of the Messiah, Judah shall be saved, and Israel shall dwell safely, even all the spiritual Israel of God, Jews and Gentiles; there shall be none to hurt in the holy mountain of the Lord, or any violence and oppression, wasting and destruction, anywhere; see Jer 23:5;
for the mouth of the Lord of hosts hath spoken it; who speaks nothing but truth, and who is able and faithful to perform what he has spoken; and therefore all this may be depended on.
(p) T. Hieros. Peah, c. 7. fol. 20. 2. (q) T. Hieros. Beracot, c. 2. fol. 5. 1. (r) Ib. col. 3. (s) Shirhashirim Rabba, fol. 16. 4.
John Wesley
4:4 They - The redeemed of the Lord, redeemed from Babylonish captivity, the type of a greater redemption by Christ. Shall sit - That is, they shall enjoy peace, security and plenty. This was more fully made good in the gospel - days.
Robert Jamieson, A. R. Fausset and David Brown
4:4 sit every man under his vine, &c.--that is, enjoy the most prosperous tranquillity (3Kings 4:25; Zech 3:10). The "vine" and "fig tree" are mentioned rather than a house, to signify, there will be no need of a covert; men will be safe even in the fields and open air.
Lord of hosts hath spoken it--Therefore it must come to pass, however unlikely now it may seem.
4:54:5: Եթէ ամենայն ժողովուրդք գնասցեն իւրաքանչիւր ՚ի ճանապարհս իւրեանց. այլ մեք գնասցուք յանուն Տեառն Աստուծոյ մերոյ յաւիտեա՛նս եւ առ յապայ։
5 Թող բոլոր ժողովուրդներից իւրաքանչիւրն իր ճանապարհով գնայ, սակայն մենք կը գնանք մեր Տէր Աստծու անուամբ մշտապէս:
5 Քանզի բոլոր ժողովուրդները՝ Ամէն մէկը իր աստուծոյն անունովը կը քալէ, Բայց մենք յաւիտեանս յաւիտենից Մեր Տէր Աստուծոյն անունովը պիտի քալենք։
[35]Եթէ ամենայն ժողովուրդք գնասցեն իւրաքանչիւր [36]ի ճանապարհս իւրեանց, այլ մեք գնասցուք յանուն Տեառն Աստուծոյ մերոյ յաւիտեանս եւ առ յապայ:

4:5: Եթէ ամենայն ժողովուրդք գնասցեն իւրաքանչիւր ՚ի ճանապարհս իւրեանց. այլ մեք գնասցուք յանուն Տեառն Աստուծոյ մերոյ յաւիտեա՛նս եւ առ յապայ։
5 Թող բոլոր ժողովուրդներից իւրաքանչիւրն իր ճանապարհով գնայ, սակայն մենք կը գնանք մեր Տէր Աստծու անուամբ մշտապէս:
5 Քանզի բոլոր ժողովուրդները՝ Ամէն մէկը իր աստուծոյն անունովը կը քալէ, Բայց մենք յաւիտեանս յաւիտենից Մեր Տէր Աստուծոյն անունովը պիտի քալենք։
zohrab-1805▾ eastern-1994▾ western am▾
4:54:5 Ибо все народы ходят, каждый во имя своего бога; а мы будем ходить во имя Господа Бога нашего во веки веков.
4:5 ὅτι οτι since; that πάντες πας all; every οἱ ο the λαοὶ λαος populace; population πορεύσονται πορευομαι travel; go ἕκαστος εκαστος each τὴν ο the ὁδὸν οδος way; journey αὐτοῦ αυτος he; him ἡμεῖς ημεις we δὲ δε though; while πορευσόμεθα πορευομαι travel; go ἐν εν in ὀνόματι ονομα name; notable κυρίου κυριος lord; master θεοῦ θεος God ἡμῶν ημων our εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever καὶ και and; even ἐπέκεινα επεκεινα beyond
4:5 כִּ֚י ˈkî כִּי that כָּל־ kol- כֹּל whole הָ֣ hˈā הַ the עַמִּ֔ים ʕammˈîm עַם people יֵלְכ֕וּ yēlᵊḵˈû הלך walk אִ֖ישׁ ʔˌîš אִישׁ man בְּ bᵊ בְּ in שֵׁ֣ם šˈēm שֵׁם name אֱלֹהָ֑יו ʔᵉlōhˈāʸw אֱלֹהִים god(s) וַ wa וְ and אֲנַ֗חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we נֵלֵ֛ךְ nēlˈēḵ הלך walk בְּ bᵊ בְּ in שֵׁם־ šēm- שֵׁם name יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֖ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s) לְ lᵊ לְ to עֹולָ֥ם ʕôlˌām עֹולָם eternity וָ wā וְ and עֶֽד׃ פ ʕˈeḏ . f עַד future
4:5. quia omnes populi ambulabunt unusquisque in nomine dei sui nos autem ambulabimus in nomine Domini Dei nostri in aeternum et ultraFor all people will walk every one in the name of his god: but we will walk in the name of the Lord, our God, for ever and ever.
5. For all the peoples will walk every one in the name of his god, and we will walk in the name of the LORD our God for ever and ever.
4:5. For all people will walk, each one in the name of his god. But we will walk in the name of the Lord our God, forever and ever.
4:5. For all people will walk every one in the name of his god, and we will walk in the name of the LORD our God for ever and ever.
For all people will walk every one in the name of his god, and we will walk in the name of the LORD our God for ever and ever:

4:5 Ибо все народы ходят, каждый во имя своего бога; а мы будем ходить во имя Господа Бога нашего во веки веков.
4:5
ὅτι οτι since; that
πάντες πας all; every
οἱ ο the
λαοὶ λαος populace; population
πορεύσονται πορευομαι travel; go
ἕκαστος εκαστος each
τὴν ο the
ὁδὸν οδος way; journey
αὐτοῦ αυτος he; him
ἡμεῖς ημεις we
δὲ δε though; while
πορευσόμεθα πορευομαι travel; go
ἐν εν in
ὀνόματι ονομα name; notable
κυρίου κυριος lord; master
θεοῦ θεος God
ἡμῶν ημων our
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
καὶ και and; even
ἐπέκεινα επεκεινα beyond
4:5
כִּ֚י ˈkî כִּי that
כָּל־ kol- כֹּל whole
הָ֣ hˈā הַ the
עַמִּ֔ים ʕammˈîm עַם people
יֵלְכ֕וּ yēlᵊḵˈû הלך walk
אִ֖ישׁ ʔˌîš אִישׁ man
בְּ bᵊ בְּ in
שֵׁ֣ם šˈēm שֵׁם name
אֱלֹהָ֑יו ʔᵉlōhˈāʸw אֱלֹהִים god(s)
וַ wa וְ and
אֲנַ֗חְנוּ ʔᵃnˈaḥnû אֲנַחְנוּ we
נֵלֵ֛ךְ nēlˈēḵ הלך walk
בְּ bᵊ בְּ in
שֵׁם־ šēm- שֵׁם name
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֖ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s)
לְ lᵊ לְ to
עֹולָ֥ם ʕôlˌām עֹולָם eternity
וָ וְ and
עֶֽד׃ פ ʕˈeḏ . f עַד future
4:5. quia omnes populi ambulabunt unusquisque in nomine dei sui nos autem ambulabimus in nomine Domini Dei nostri in aeternum et ultra
For all people will walk every one in the name of his god: but we will walk in the name of the Lord, our God, for ever and ever.
4:5. For all people will walk, each one in the name of his god. But we will walk in the name of the Lord our God, forever and ever.
4:5. For all people will walk every one in the name of his god, and we will walk in the name of the LORD our God for ever and ever.
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. Связь ст. 5-го с предыдущими не вполне ясна, что дает даже основание некоторым авторам (Марти, Новак) считать ст. 5-й глоссой, разъясняющей, каково отношение народов к Господу в настоящее время. Связь эту устанавливают так: Иуда будет жить в безопасности (ст. 4), потому что имеет своим защитником Бога, которому верно служит, тогда как другие народы служат иным богам (Кейль, Шегг); или: ввиду обетований ст. 1-4, Иуда должен ходить во имя Господа, хотя бы другие народы пошли вслед своих богов (Рейнке) и др. Вместо слов во имя своего бога LXX, не желая усвоять языческим богам имени богов, поставили thn odon autou, "в путь свой". - Ходят, каждый во имя своего бога, т. е. поступают по законам, которые установлены их ложными религиями.
Adam Clarke: Commentary on the Bible - 1831
4:5: Every one in the name of his god - This shall be the state of the Gentile world; but after the captivity, the Jews walked in the name of Jehovah alone; and acknowledge no other object of religious worship to the present day.
Albert Barnes: Notes on the Bible - 1834
4:5: For all people well walk, every one in the name of his god, and we will walk in the name of the Lord our God - Hitherto unsteadfastness had been the very characteristic sin of Israel. It was , "constant only in its inconstancy," ever "falling away like their forefathers, starting aside like a broken bow" Psa 78:57. The pagan persevered in their worship, because it was evil or had evil in it, not checking but feeding their passions. Israel did not persevere in his, because it required him to deny himself things unlawful. "Hath a nation changed their gods which are yet no gods? But My people have changed their glow for that which doth not profit" Jer 2:11. Henceforth, the prophet professeth for his people, the true Israel, that he will be as steadfast in good, as the pagan in evil; so our Lord sets forth "the children of this world in their generation" Luk 16:8, as an example of wisdom to the children of light.
Cyril: "They who are eager to go up into the mountain of the Lord, and wish to learn thoroughly His ways, promise a ready obedience, and receive in themselves the glories of the life in Christ, and undertake with their whole strength to be earnest in all holiness. 'For let every one,' he saith, 'in every country and city go the way himself chooseth, and pass his life, as to him seemeth good; but our care is Christ, and His laws we will make our straight path; we will walk along with Him; and that not for this life only, present or past, but yet more for what is beyond' Ti2 2:11-12; Rom 8:17; Rev 3:4. It is a faithful saying. For they who now suffer with Him, shall walk with Him foRev_er, and with Him be glorified, and with Him reign. But they make Christ their care, who prefer nothing to His love, who cease from the vain distractions of the world, and seek rather righteousness and what is pleasing unto Him, and to excell in virtue. Such an one was the divine Paul; for he writeth, "I am crucified with Christ; and now no longer I live, but Christ liveth in me" Gal 2:20; and again, "I determined not to know anything among you, save Jesus Christ, and Him crucified" Co1 2:2.
To "walk" is so uniformly in Holy Scripture used of a person's moral or religious "ways" . p. 378, and above on Mic 2:11, p. 35. So again to walk with God, Gen 5:22 or before God, Gen 17:1 or contrary to God, Lev 26:21.) (as we say), that the prophet here too is doubtless speaking of the opposite religious ways of the pagan and of the future people of God. The "name" was often, in Hebrew, expressive of the character; and, in regard to God Himself, that Name which He vouchsafed to give to Himself , expressed His Self-existence, and, as a result, His Unchangeableness and His Faithfulness. The names, by which it was foretold that Christ should be called, express both His Deity and attributes ; the human Name, which He bare and vouchsafes to bear yet, was significant of His office for us, Saviour Mat 1:21.
To praise "the Name of the Lord" then, is to praise Him in that character or relation which He has Rev_ealed to us. : "He 'walketh in the Name of the Lord,' who ordereth every act and motion worthily of the vocation wherewith he is called, and, "whether he eateth or drinketh, doth all to the glory of God. Co1 10:31" this promise hath its own reward; for it is "foRev_er and ever." They who "walk in the Name of the Lord," shall "walk before Him in, the land of the living, foRev_er and ever" Psa 116:9. Such walk on, with quickened steps, lingering not, "in the Name of the Lord our God," that is, doing all things in His Name, as His great Name requires, conformed to the holiness and all other qualities which His Name expresseth. "For ever and ever, literally foRev_er and yet, or, more strictly still, for that which is hidden and yet," which is the utmost thought of eternity we can come to. Time indeed has no relation to eternity; for time, being God's creature, is infinite. Still, practically to us, our nearest conception of eternity, is existence, on and on and on, an endless, unchanging, ever-prolonged future, lost in distance and hidden from us, and then, and yet, an ever-to-come yet, which shalt never come to an end. Well then may we not faint, as tho' it were long to toil or to do without this or that, since the part of our way which lies amid toils and weariness is so short, and will soon be at an end; what lies beyond, in joy, is infinite in infinite joy, ever full and still ever a yet to come.
The prophet says, "we will walk;" , "uniting himself in longing, hope, faith, to the sons of the New Testament, that is, Christians, as his brethren, re-born by the grace of the same Christ;" , "ministers of the Old, heirs of the New Testament, because they loved through that same faith whereby we love; believing in the Incarnation, Passion, Resurrection of Christ yet to be, as we believe in it, having been."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:5: all: Kg2 17:29, Kg2 17:34; Jer 2:10, Jer 2:11
and we: Gen 17:1; Psa 71:16; Isa 2:5; Zac 10:12; Col 2:6, Col 3:17
the name: Exo 3:14, Exo 3:15; Psa 48:14, Psa 145:1, Psa 145:2
Carl Friedrich Keil and Franz Delitzsch
4:5
Tit will not be through any general humanitarian ideas and efforts, however, that the human race will reach this goal, but solely through the omnipotence and faithfulness of the Lord. The reason assigned for the promise points to this. Mic 4:5. "For all nations walk every man in the name of his God, but we walk in the name of Jehovah our God for ever and ever." This verse does not contain an exhortation, or a resolution to walk in the name of God, which involves an exhortation, in the sense of "if all nations walk, etc., then we will," etc.; for an admonition or a resolution neither suits the connection, in the midst of simple promises, nor the words themselves, since we should at any rate expect נלכה instead of נלך. The sameness in the form of the verbs ילכוּ and נלך requires that they should be understood in the same way. Walking in the name of God does not mean regulating the conduct according to the name of a God, i.e., according to the nature which expresses itself in the name, or worshipping him in a manner corresponding to his nature (Caspari), but walking in the strength of God, in which the nature of this God is displayed. This is the meaning of the phrase in 1Kings 17:45 and Zech 10:12, where "I strengthen them in Jehovah" forms the basis of "and in His name will they walk" (compare Prov 18:10, "The name of the Lord is a strong tower"). But the gods of all the nations, i.e., of all the heathen, are worthless beings, without life, without strength. Jehovah, on the contrary, is the only true God, the almighty Creator and Governor of the world. And the heathen, with their worthless gods, can do nothing to Him and the nation which walks in His name, his strength. If, therefore, Israel rejoices for ever and ever in the strength of its God, the heathen nations cannot disturb the peace which He will create for Israel and all who accept His word. In this way is the promise in Mic 4:3 and Mic 4:4 explained in Mic 4:5. But this explanation assumes that, even at the time when many nations stream to the mountain of the Lord, there will still be nations that do not seek Jehovah and His word, - a thought which is still further expanded in v. Mic 5:4., and involves this consolation, that such opponents of the people of God as shall be still in existence will not be able to interfere with the salvation which has been prepared for it by its God.
Geneva 1599
4:5 For all people will walk (g) every one in the name of his god, and we will walk in the name of the LORD our God for ever and ever.
(g) He shows that the people of God ought to remain constant in their religion, even if all the world should give themselves to their superstition and idolatry.
John Gill
4:5 For all people will walk everyone in the name of his god,.... Till those times come before described; when many nations and people shall flock to the church, and there shall be such general peace and tranquillity as here promised; till then the nations of the earth shall retain their former religion, and the profession of it, with constancy, till they are otherwise instructed, as Aben Ezra; or till the Messiah shall turn them into the right way, as Kimchi; till that time comes, the Pagans will worship their idols, and continue in the idolatry of their ancestors; the Papists will retain their image worship, and hold to their lord god the pope, as they call him; the Mahometans will cleave to their prophet, and walk according to the rules he has left them to observe. Jarchi's note is,
"they shall go to destruction because of their idolatry;''
with which he says the Targum agrees, which is,
"all nations shall go according to the idols they have worshipped;''
or, as the king of Spain's Bible,
"they shall be guilty or condemned because they have worshipped idols:''
and we will walk in the name of the Lord our God for ever and ever; both in the mean while, and when those happy times shall come, and so through all generations as long as the world stands. This is the language of those that know the Lord, believe in him, and sincerely serve him; who determine in the strength of divine grace to continue in their profession of faith of him, in his worship and service, in his ways, truths, and ordinances, whatever others, do; and indeed are the more animated to it, when they observe how constant and steadfast idolaters, Pagans, Papists, and Mahometans, are in their false worship, both in the profession and practice of it. The Targum is,
"we will trust in the Word of the Lord our God for ever and ever;''
in Christ the essential Word; and so the phrase is expressive of faith, and a profession of faith in him; and of constant attendance upon his word and ordinances.
John Wesley
4:5 All people will walk - It is the practice of all nations, to serve their gods. Will walk - Seek the Lord, embrace his law and worship.
Robert Jamieson, A. R. Fausset and David Brown
4:5 For--rather, Though it be that all people walk after their several gods, yet we (the Jews in the dispersion) will walk in the name of the Lord. So the Hebrew particle means in the Margin, Gen 8:21; Ex 13:17; Josh 17:18. The resolution of the exile Jews is: As Jehovah gives us hope of so glorious a restoration, notwithstanding the overthrow of our temple and nation, we must in confident reliance on His promise persevere in the true worship of Him, however the nations around, our superiors now in strength and numbers, walk after their gods [ROSENMULLER]. As the Jews were thoroughly weaned from idols by the Babylonian captivity, so they shall be completely cured of unbelief by their present long dispersion (Zech 10:8-12).
4:64:6: Յաւուր յայնմիկ ասէ Տէր, ժողովեցից զմանրեալն, եւ զհեռացեալն ընկալա՛յց՝ եւ զորս մերժեցին.
6 «Այն օրը, - ասում է Տէրը, - կը հաւաքեմ ցրուածներին եւ հեռացածներին, կ’ընդունեմ նաեւ մերժուածներին,
6 «Այն օրը, կ’ըսէ Տէրը, կաղը պիտի հաւաքեմ Ու աքսորուածը պիտի հաւաքեմ, Զանիկա ալ, որ նեղեցի։
Յաւուր յայնմիկ, ասէ Տէր, ժողովեցից [37]զմանրեալն, եւ զհեռացեալն ընկալայց, եւ զորս [38]մերժեցին:

4:6: Յաւուր յայնմիկ ասէ Տէր, ժողովեցից զմանրեալն, եւ զհեռացեալն ընկալա՛յց՝ եւ զորս մերժեցին.
6 «Այն օրը, - ասում է Տէրը, - կը հաւաքեմ ցրուածներին եւ հեռացածներին, կ’ընդունեմ նաեւ մերժուածներին,
6 «Այն օրը, կ’ըսէ Տէրը, կաղը պիտի հաւաքեմ Ու աքսորուածը պիտի հաւաքեմ, Զանիկա ալ, որ նեղեցի։
zohrab-1805▾ eastern-1994▾ western am▾
4:64:6 В тот день, говорит Господь, соберу хромлющее и совокуплю разогнанное и тех, на кого Я навел бедствие.
4:6 ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ἐκείνῃ εκεινος that λέγει λεγω tell; declare κύριος κυριος lord; master συνάξω συναγω gather τὴν ο the συντετριμμένην συντριβω fracture; smash καὶ και and; even τὴν ο the ἐξωσμένην εξωθεω drive εἰσδέξομαι εισδεχομαι receive καὶ και and; even οὓς ος who; what ἀπωσάμην απωθεω thrust away; reject
4:6 בַּ ba בְּ in † הַ the יֹּ֨ום yyˌôm יֹום day הַ ha הַ the ה֜וּא hˈû הוּא he נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֹֽסְפָה֙ ʔˈōsᵊfā אסף gather הַ ha הַ the צֹּ֣לֵעָ֔ה ṣṣˈōlēʕˈā צלע limp וְ wᵊ וְ and הַ ha הַ the נִּדָּחָ֖ה nniddāḥˌā נדח wield אֲקַבֵּ֑צָה ʔᵃqabbˈēṣā קבץ collect וַ wa וְ and אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] הֲרֵעֹֽתִי׃ hᵃrēʕˈōṯî רעע be evil
4:6. in die illa dicit Dominus congregabo claudicantem et eam quam eieceram colligam et quam adflixeramIn that day, saith the Lord, I will gather up her that halteth: and her that I had cast out, I will gather up: and her whom I had afflicted.
6. In that day, saith the LORD, will I assemble her that halteth, and I will gather her that is driven away, and her that I have afflicted;
4:6. In that day, says the Lord, I will gather together the lame. And I will recover her whom I had rejected, and her whom I had afflicted.
4:6. In that day, saith the LORD, will I assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted;
In that day, saith the LORD, will I assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted:

4:6 В тот день, говорит Господь, соберу хромлющее и совокуплю разогнанное и тех, на кого Я навел бедствие.
4:6
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ἐκείνῃ εκεινος that
λέγει λεγω tell; declare
κύριος κυριος lord; master
συνάξω συναγω gather
τὴν ο the
συντετριμμένην συντριβω fracture; smash
καὶ και and; even
τὴν ο the
ἐξωσμένην εξωθεω drive
εἰσδέξομαι εισδεχομαι receive
καὶ και and; even
οὓς ος who; what
ἀπωσάμην απωθεω thrust away; reject
4:6
בַּ ba בְּ in
הַ the
יֹּ֨ום yyˌôm יֹום day
הַ ha הַ the
ה֜וּא hˈû הוּא he
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
אֹֽסְפָה֙ ʔˈōsᵊfā אסף gather
הַ ha הַ the
צֹּ֣לֵעָ֔ה ṣṣˈōlēʕˈā צלע limp
וְ wᵊ וְ and
הַ ha הַ the
נִּדָּחָ֖ה nniddāḥˌā נדח wield
אֲקַבֵּ֑צָה ʔᵃqabbˈēṣā קבץ collect
וַ wa וְ and
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
הֲרֵעֹֽתִי׃ hᵃrēʕˈōṯî רעע be evil
4:6. in die illa dicit Dominus congregabo claudicantem et eam quam eieceram colligam et quam adflixeram
In that day, saith the Lord, I will gather up her that halteth: and her that I had cast out, I will gather up: and her whom I had afflicted.
4:6. In that day, says the Lord, I will gather together the lame. And I will recover her whom I had rejected, and her whom I had afflicted.
4:6. In that day, saith the LORD, will I assemble her that halteth, and I will gather her that is driven out, and her that I have afflicted;
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
6-7. В ст. 6-8: пророк восполняет мысль ст. 1-4: и разъясняет, каково будет некогда положение собственно народа иудейского. Народ дойдет до положения больных ("хромлющее") овец, отставших от стада, т. е. дойдет до крайнего бедствия. Господь подобно доброму пастырю, соберет рассеянных овец. Но голосу пастыря последуют не все: будет собран только остаток, над которым и будет царствовать Господь. Этот остаток, однако, несмотря на его немногочисленность, по своей внутренней сущности может назваться сильным народом.
Adam Clarke: Commentary on the Bible - 1831
4:6: Will I assemble her that halteth - driven out - afflicted - Under these epithets, the state of the Jews, who were to be gathered into the Christian Church, is pointed out. They halted between the true God and idols; they were driven out into captivity, because of this idolatry; and they were variously afflicted, because they would not return unto the Lord that bought them.
Albert Barnes: Notes on the Bible - 1834
4:6: In that day - that is, in that day of Christ and of His Gospel, of grace and salvation, the last days of which he had been speaking. Hitherto he had prophesied the glory of Zion, chiefly through the coming-in of the Gentiles. Now he adds, how the Jews should, with them, be gathered by grace into the one fold, in that long last day of the Gospel, at the beginning, in the course of it, and completely at the end Rom 11:26.
Her that halteth - The prophet resumes the image of the scattered flock, under which he had before Mic 2:12-13 foretold their restoration. This was no hope of his own, but His word who cannot fail. The course of events, upon which he is entering, would be, at times, for their greatness and their difficulty, past human belief. So he adds straightway, at the outset, "saith the Lord." To "halt" is used of bodily lameness Gen 32:32, and that, of a flock, worn out by its wanderings Zep 3:19. It is used also of moral halting Psa 35:15; Psa 38:18, such as had been a chief sin of Israel, serving partly God, partly Baal ; God, with a service of fear, Baal with a service of that counterfeit of love, sensuality. So it was sick, both in body and soul, and driven out also, and afflicted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:6: will I: Mic 2:12; Psa 38:17; Isa 35:3-6; Jer 31:8; Eze 34:13-17; Zep 3:19; Heb 12:12, Heb 12:13
and I: Psa 147:2; Isa 56:8; Jer 3:18, Jer 30:17, Jer 30:18; Eze 34:12, Eze 34:13, Eze 36:24; Eze 37:21, Eze 37:22, Eze 39:25-29; Luk 19:10; Joh 10:16
Carl Friedrich Keil and Franz Delitzsch
4:6
From this salvation even the Israel that may be in misery or scattered abroad will not be excluded. Mic 4:6. "In that day, is the saying of Jehovah, will I assemble that which limps, and gather together that which has been thrust out, and which I have afflicted. Mic 4:7. And I will make that which limps into a remnant, and that which is far removed into a strong nation; and Jehovah will rule over them from henceforth, even for ever." "In that day" points back to the end of the days in Mic 4:1. At the time when many nations shall go on pilgrimage to the highly exalted mountain of the Lord, and therefore Zion-Jerusalem will not only be restored, but greatly glorified, the Lord will assemble that which limps and is scattered abroad. The feminines הצּלעה and הנּדּחה are neuters, and to be understood collectively. Limping denotes the miserable condition into which the dispersed have been brought (cf. Ps 35:15; Ps 38:18). And this misery is inflicted by God. The limping and dispersed are those whom Jehovah has afflicted, whom He has punished for their sins. The gathering together of the nation has already been promised in Mic 2:12; but there the assembling of all Israel was foretold, whereas here it is merely the assembling of the miserable, and of those who are scattered far and wide. There is no discrepancy in these two promises. The difference may easily be explained from the different tendencies of the two addressed. "All Jacob" referred to the two separate kingdoms into which the nation was divided in the time of the prophet, viz., Israel and Judah, and it was distinctly mentioned there, because the banishment of both had been foretold. This antithesis falls into the background here; and, on the other hand, prominence is given, in connection with what precedes, to the idea of happiness in the enjoyment of the blessings of the holy land. The gathering together involves reinstatement in the possession and enjoyment of these blessings. Hence only the miserable and dispersed are mentioned, to express the thought that no one is to be excluded from the salvation which the Lord will bestow upon His people in the future, though now he may be pining in the misery of the exile inflicted upon them. But just as the whole of the nation of Israel to be gathered together, according to Mic 2:12, consists of the remnant of the nation only, so does the gathering together referred to here point only to the restoration of the remnant, which is to become a strong nation, over which Jehovah reigns as King in Zion. מלך is emphatic, expressing the setting up of the perfected monarchy, as it has never yet existed, either in the present or the past.
(Note: "Micah does not mention the descendants of David here, but Jehovah Himself, not to exclude the kingdom of David, but to show that God will prove that He was the author of that kingdom, and that all the power is His. For although God governed the ancient people by the hand of David, and by the hand of Josiah and Hezekiah, yet there was as it were a cloud interposed, so that God then reigned obscurely. The prophet therefore indicates a certain difference here between that shadowy kingdom and the new kingdom which God will openly manifest at the advent of the Messiah." - Calvin.)
This dominion will never be interrupted again, as it formerly was, by the banishment of the nation into exile on account of its sins, but will endure מעתּה (henceforth), i.e., from the future, which is regarded as present, even for ever.
So far as the realization of this exceedingly glorious promise is concerned, the expression standing at the head, be'achărı̄th hayyâmı̄m (at the end of the days), already points to the Messianic times: and the substance of the promise itself points to the times of the completion of the Messianic kingdom, i.e., to the establishment of the kingdom of glory (Mt 19:28). The temple mountain is a type of the kingdom of God in its New Testament form, which is described by all the prophets after the forms of the Old Testament kingdom of God. Accordingly, the going of the nations to the mountain of the house of Jehovah is, as a matter of fact, the entrance of the heathen who have been brought to the faith into the kingdom of Christ. This commenced with the spread of the gospel among the Gentiles, and has been continued through all the ages of the Christian church. But however many nations have hitherto entered into the Christian church, the time has not yet come for them to be so entirely pervaded with the spirit of Christ, as to allow their disputes to be settled by the Lord as their King, or to renounce war, and live in everlasting peace. Even for Israel the time has not yet come for the limping and exiled to be gathered together and made into a strong nation, however many individual Jews have already found salvation and peace within the bosom of the Christian church. The cessation of war and establishment of eternal peace can only take place after the destruction of all the ungodly powers on earth, at the return of Christ to judgment and for the perfecting of His kingdom. But even then, when, according to Rom 11:25., the pleroma of the Gentiles shall have entered into the kingdom of God, and Israel as a nation (πᾶς Ἰσραήλ = יעקב כּלּו in Mic 2:12) shall have turned to its Redeemer, and shall be assembled or saved, no physical elevation of the mountain of Zion will ensue, nor any restoration of the temple in Jerusalem, or return of the dispersed of Israel to Palestine. The kingdom of glory will be set up on the new earth, in the Jerusalem which was shown to the holy seer on Patmos in the Spirit, on a great and lofty mountain (Rev_ 21:10). In this holy city of God there will be no temple, "for the Lord, the Almighty God, and the Lamb, are the temple thereof" (Rev_ 21:22). The word of the Lord to the Samaritan woman concerning the time when men would neither worship God on this mountain, nor yet in Jerusalem, but worship Him in spirit and in truth (Jn 4:21, Jn 4:23), applies not only to the kingdom of God in its temporal development into the Christian church, but also to the time of the completion of the kingdom of God in glory.
John Gill
4:6 In that day, saith the Lord, will I assemble her that halteth,.... The Jews or Israelites so described; not from the halting of Jacob their father, as Abarbinel thinks; nor because of their halting between two opinions, worshipping both the true God and idols, as in the times of Elijah; for this will not suit with the Jews in their present state; but because they were like lame and maimed sheep, to which the allusion is; or because they were guilty of sins, which are sometimes expressed by halting, Jer 20:10. The word signifies such that go sideways, and not uprightly; and fitly describes such who deviate from the ways of God, and walk not according to the divine word: now "in that day" or time before referred to, the last days of the Gospel dispensation, the Lord will convert the Jews; or "heal" these lame and maimed ones, so Jarchi interprets the word; or will gather them by his Spirit and grace to the Messiah, and assemble them into his church, and among his people, and bring them into the sheepfold, under the care of the one Shepherd, the Lord Jesus Christ:
and I will gather her that is driven out; out of the land of Israel, and scattered among the nations of the world; even driven out by the Lord himself, because of their transgressions against him; see Jer 16:15;
and her that I have afflicted; with various calamities, with famine and sword, with captivity and poverty; the Targum adds,
"for the sins of my people;''
the Israelites for their idolatry, and the Jews for the rejection of the Messiah, and other sins.
John Wesley
4:6 That halteth - The Jews weakened with the hard usage of oppressing conquerors. Her - Captive Judah; driven out, of their own land. And Christ will much more gather to his fold those who were captives to Satan.
Robert Jamieson, A. R. Fausset and David Brown
4:6 assemble her that halteth--feminine for neuter in Hebrew idiom, "whatever halteth": metaphor from sheep wearied out with a journey: all the suffering exiles of Israel (Ezek 34:16; Zeph 3:19).
her . . . driven out--all Israel's outcasts. Called "the Lord's flock" (Jer 13:17; Ezek 34:13; Ezek 37:21).
4:74:7: եւ արարից զբեկեալն ՚ի զաւակ, եւ զմանրեալն յա՛զգ հզօր. եւ թագաւորեսցէ Տէր ՚ի վերայ նոցա ՚ի լերինն Սիոնի յայսմհետէ մինչեւ յաւիտեան[10581]։[10581] Ոմանք. Մինչեւ յաւիտեանս։
7 բեկուածին զօրեղ կը դարձնեմ եւ մանրացածին՝ հզօր ազգ, եւ Տէրը Սիոն լերան վրայ կը թագաւորի այսուհետեւ մինչեւ յաւիտեան:
7 Կաղը մնացորդ պիտի ընեմ, Հեռուն վռնտուածը՝ զօրաւոր ազգ»։Տէրը Սիօն լերանը վրայ պիտի թագաւորէ անոնց վրայ, Ասկէ յետոյ մինչեւ յաւիտեան։
եւ արարից [39]զբեկեալն ի զաւակ, եւ զմանրեալն`` յազգ հզօր. եւ թագաւորեսցէ Տէր ի վերայ նոցա ի լերինն Սիոնի յայսմհետէ մինչեւ յաւիտեան:

4:7: եւ արարից զբեկեալն ՚ի զաւակ, եւ զմանրեալն յա՛զգ հզօր. եւ թագաւորեսցէ Տէր ՚ի վերայ նոցա ՚ի լերինն Սիոնի յայսմհետէ մինչեւ յաւիտեան[10581]։
[10581] Ոմանք. Մինչեւ յաւիտեանս։
7 բեկուածին զօրեղ կը դարձնեմ եւ մանրացածին՝ հզօր ազգ, եւ Տէրը Սիոն լերան վրայ կը թագաւորի այսուհետեւ մինչեւ յաւիտեան:
7 Կաղը մնացորդ պիտի ընեմ, Հեռուն վռնտուածը՝ զօրաւոր ազգ»։Տէրը Սիօն լերանը վրայ պիտի թագաւորէ անոնց վրայ, Ասկէ յետոյ մինչեւ յաւիտեան։
zohrab-1805▾ eastern-1994▾ western am▾
4:74:7 И сделаю хромлющее остатком и далеко рассеянное сильным народом, и Господь будет царствовать над ними на горе Сионе отныне и до века.
4:7 καὶ και and; even θήσομαι τιθημι put; make τὴν ο the συντετριμμένην συντριβω fracture; smash εἰς εις into; for ὑπόλειμμα υπολειμμα remnant; remainder καὶ και and; even τὴν ο the ἀπωσμένην απωθεω thrust away; reject εἰς εις into; for ἔθνος εθνος nation; caste ἰσχυρόν ισχυρος forceful; severe καὶ και and; even βασιλεύσει βασιλευω reign κύριος κυριος lord; master ἐπ᾿ επι in; on αὐτοὺς αυτος he; him ἐν εν in ὄρει ορος mountain; mount Σιων σιων Siōn; Sion ἀπὸ απο from; away τοῦ ο the νῦν νυν now; present καὶ και and; even ἕως εως till; until εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
4:7 וְ wᵊ וְ and שַׂמְתִּ֤י śamtˈî שׂים put אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the צֹּֽלֵעָה֙ ṣṣˈōlēʕā צלע limp לִ li לְ to שְׁאֵרִ֔ית šᵊʔērˈîṯ שְׁאֵרִית rest וְ wᵊ וְ and הַ ha הַ the נַּהֲלָאָ֖ה nnahᵃlāʔˌā הלא [uncertain] לְ lᵊ לְ to גֹ֣וי ḡˈôy גֹּוי people עָצ֑וּם ʕāṣˈûm עָצוּם mighty וּ û וְ and מָלַ֨ךְ mālˌaḵ מלך be king יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon בְּ bᵊ בְּ in הַ֣ר hˈar הַר mountain צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion מֵ mē מִן from עַתָּ֖ה ʕattˌā עַתָּה now וְ wᵊ וְ and עַד־ ʕaḏ- עַד unto עֹולָֽם׃ פ ʕôlˈām . f עֹולָם eternity
4:7. et ponam claudicantem in reliquias et eam quae laboraverat in gentem robustam et regnabit Dominus super eos in monte Sion ex hoc nunc et usque in aeternumAnd I will make her that halted, a remnant: and her that had been afflicted, a mighty nation: and the Lord will reign over them in Mount Sion, from this time now and forever.
7. and I will make her that halted a remnant, and her that was cast far off a strong nation: and the LORD shall reign over them in mount Zion from henceforth even for ever.
4:7. And I will place the lame within the remnant, and she who had been in distress, within a healthy people. And the Lord will reign over them on Mount Zion, from the present time and even unto eternity.
4:7. And I will make her that halted a remnant, and her that was cast far off a strong nation: and the LORD shall reign over them in mount Zion from henceforth, even for ever.
And I will make her that halted a remnant, and her that was cast far off a strong nation: and the LORD shall reign over them in mount Zion from henceforth, even for ever:

4:7 И сделаю хромлющее остатком и далеко рассеянное сильным народом, и Господь будет царствовать над ними на горе Сионе отныне и до века.
4:7
καὶ και and; even
θήσομαι τιθημι put; make
τὴν ο the
συντετριμμένην συντριβω fracture; smash
εἰς εις into; for
ὑπόλειμμα υπολειμμα remnant; remainder
καὶ και and; even
τὴν ο the
ἀπωσμένην απωθεω thrust away; reject
εἰς εις into; for
ἔθνος εθνος nation; caste
ἰσχυρόν ισχυρος forceful; severe
καὶ και and; even
βασιλεύσει βασιλευω reign
κύριος κυριος lord; master
ἐπ᾿ επι in; on
αὐτοὺς αυτος he; him
ἐν εν in
ὄρει ορος mountain; mount
Σιων σιων Siōn; Sion
ἀπὸ απο from; away
τοῦ ο the
νῦν νυν now; present
καὶ και and; even
ἕως εως till; until
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
4:7
וְ wᵊ וְ and
שַׂמְתִּ֤י śamtˈî שׂים put
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
צֹּֽלֵעָה֙ ṣṣˈōlēʕā צלע limp
לִ li לְ to
שְׁאֵרִ֔ית šᵊʔērˈîṯ שְׁאֵרִית rest
וְ wᵊ וְ and
הַ ha הַ the
נַּהֲלָאָ֖ה nnahᵃlāʔˌā הלא [uncertain]
לְ lᵊ לְ to
גֹ֣וי ḡˈôy גֹּוי people
עָצ֑וּם ʕāṣˈûm עָצוּם mighty
וּ û וְ and
מָלַ֨ךְ mālˌaḵ מלך be king
יְהוָ֤ה [yᵊhwˈāh] יְהוָה YHWH
עֲלֵיהֶם֙ ʕᵃlêhˌem עַל upon
בְּ bᵊ בְּ in
הַ֣ר hˈar הַר mountain
צִיֹּ֔ון ṣiyyˈôn צִיֹּון Zion
מֵ מִן from
עַתָּ֖ה ʕattˌā עַתָּה now
וְ wᵊ וְ and
עַד־ ʕaḏ- עַד unto
עֹולָֽם׃ פ ʕôlˈām . f עֹולָם eternity
4:7. et ponam claudicantem in reliquias et eam quae laboraverat in gentem robustam et regnabit Dominus super eos in monte Sion ex hoc nunc et usque in aeternum
And I will make her that halted, a remnant: and her that had been afflicted, a mighty nation: and the Lord will reign over them in Mount Sion, from this time now and forever.
4:7. And I will place the lame within the remnant, and she who had been in distress, within a healthy people. And the Lord will reign over them on Mount Zion, from the present time and even unto eternity.
4:7. And I will make her that halted a remnant, and her that was cast far off a strong nation: and the LORD shall reign over them in mount Zion from henceforth, even for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:7: Her that halted a remnant - I will preserve them as a distinct people after their return from captivity, for the farther purposes of my grace and mercy.
And the Lord shall reign over them in Mount Zion - The Chaldee is remarkable here, and positively applies the words to the Messiah: "But thou, O Messiah, of Israel, who art hidden because of the sins of the congregation of Zion, the kingdom shall come unto thee."
Albert Barnes: Notes on the Bible - 1834
4:7: And her that was cast off a strong nation - The prophecy, that there should be a remnant, was depressing. Yet what a remnant should it be! A remnant, which should multiply like the stars of heaven or the sand on the sea-shore. Israel had never been "a strong nation," as a kingdom of this world. At its best estate, under David, it had subdued the petty nations around it, who were confederated to destroy it. It had never competed with the powers of this world, East or West, Egypt or Nineveh, although God had at times marvelously saved it from being swallowed up by them. Now, the remnant of Judah, which itself was but a remnant of the undivided people, was to become "a strong nation." So Isaiah prophesied, "A little one shall become a thousand, and a small one a strong nation" Isa 60:22. Plainly not in temporal greatness, both because human strength was not, and could not be, its characteristic, and because the prophet had been speaking of spiritual restoration.
: "'Strong' are they, whom neither torture nor allurements can separate from the love of Christ." "Strong are they, who are strong against themselves." Strong were they who said,
"We ought to obey God rather than men Act 5:29, and, "who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things we are more than conquerors through Him that loved us" Rom 8:35, Rom 8:37. God does not only restore in the Gospel; He multiplies exceedingly. Rup.: "I will so clothe her with the spirit of might, that, as she shall be fruitful in number, so shall she be glorious in victories, so that of her it shall be said, "who is she that looketh forth as the morning, fair as the moon, clear as the sun, terrible as an army with banners?" Sol 6:10. For, not to name those, whose whole life is one warfare against invisible enemies and the evil desires of the flesh, who shall count the martyrs of Christ? We know that that "remnant" and "strong nation" owe wholly to grace all which they are, as they themselves in the Rev_elations give thanks; "Thou wast slain and hast redeemed us to God by Thy Blood, out of every kindred and tongue and people and nation, and hast made us unto our God kings and priests, and we shall reign on the earth" Rev 5:9-10; that same Lord, of whom it is here said,
The Lord shall reign over them in Zion from henceforth even foRev_er - The visible kingdom of God in Judah was often obscured, kings, princes, priests, and false prophets combining to encourage one another in rebellion against God. In the captivity it even underwent an almost total eclipse by the over-shadowing of earthly power, save when the divine light flashed forth for an instant in the deeds or words of power and wisdom, related by Daniel. "Henceforth," that is, from the time, when the law should go forth out of Zion, God should indeed reign, and that kingdom should have no end.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:7: I will: Mic 2:12, Mic 5:3, Mic 5:7, Mic 5:8, Mic 7:18; Isa 6:13, Isa 10:21, Isa 10:22, Isa 11:11-16, Isa 49:21-23, Isa 60:22; Isa 66:8; Hos 1:10; Zac 9:13-17, Zac 10:5-12; Rom 11:5, Rom 11:6, Rom 11:25-27
and the: Psa 2:6; Isa 9:6, Isa 9:7, Isa 24:23; Dan 7:14, Dan 7:27; Joe 3:17; Luk 1:33; Rev 11:15
Geneva 1599
4:7 And I will make her that halted (h) a remnant, and her that was cast far off a strong nation: and the LORD shall reign over them in mount Zion from henceforth, even for ever.
(h) I will cause that Israel, who is now as one lame and halting, and so almost destroyed, to live again, and grow into a great people.
John Gill
4:7 And I will make her that halted a remnant,.... That is, make a reserve of her, and not utterly cut her off for her halting or sinning; that there may be a seed, a posterity descending from her, that shall serve the Lord, and appear to be a remnant according to the election of grace; which will be the persons called and gathered in the latter day:
and her that was cast afar off a strong nation; Kimchi thinks this refers to the ten tribes that were carried far off into Media and other parts, 4Kings 17:6; who shall now be a mighty and numerous people; and especially shall be strong in a spiritual sense in the Lord, and in the power of his might, in Christ and his grace, and in the faith of him; see Is 60:22;
and the Lord shall reign over them in Mount Zion from henceforth, even for ever; that is, Christ, who is Jehovah our righteousness, shall reign over the converted Jews and Israelites in the church of God, often signified by Mount Zion; where they shall be assembled, and shall acknowledge him as their King, and be subject to his word and ordinances, and never more depart from him; nor will his government over them ever cease more, Lk 1:32. This shows that this prophecy refers not to the that times of the Gospel; for then the Jews would not have him to reign over them; but to times yet to come, the last days of the Gospel dispensation.
John Wesley
4:7 A remnant - Which as they are preserved for a seed, so they take root and increase, and continue to the coming of the Messiah.
Robert Jamieson, A. R. Fausset and David Brown
4:7 I will make her that halted a remnant--I will cause a remnant to remain which shall not perish.
Lord shall reign . . . in . . . Zion--David's kingdom shall be restored in the person of Messiah, who is the seed of David and at the same time Jehovah (Is 24:23).
for ever-- (Is 9:6-7; Dan 7:14, Dan 7:27; Lk 1:33; Rev_ 11:15).
4:84:8: Եւ դու աշտարա՛կ հօտի, մթին դուստր Սիոնի, ՚ի վերայ քո եկեսցէ եւ մտցէ առաջին իշխանութիւն թագաւորութեան ՚ի Բաբելոնէ դստե՛ր Երուսաղեմի։
8 Եւ դու՝ ոչխարների հօտի՛ աշտարակ, Սիոնի անշքացա՛ծ դուստր, դէպի քեզ կը գայ ու կը մտնի Երուսաղէմի դստեր՝ Բաբելոնի թագաւորութեան նախկին իշխանութիւնը»:
8 Դո՛ւն, ո՛վ հօտի աշտարակ, Սիօնի աղջկան բլո՛ւր, Մինչեւ քեզի պիտի գայ, Քեզի պիտի հասնի, առաջուան իշխանութիւնը Ու թագաւորութիւնը՝ Երուսաղէմին աղջկան։
Եւ դու, աշտարակ հօտի, [40]մթին դուստր`` Սիոնի, ի վերայ քո եկեսցէ եւ մտցէ առաջին իշխանութիւն թագաւորութեան [41]ի Բաբելոնէ դստեր Երուսաղեմի:

4:8: Եւ դու աշտարա՛կ հօտի, մթին դուստր Սիոնի, ՚ի վերայ քո եկեսցէ եւ մտցէ առաջին իշխանութիւն թագաւորութեան ՚ի Բաբելոնէ դստե՛ր Երուսաղեմի։
8 Եւ դու՝ ոչխարների հօտի՛ աշտարակ, Սիոնի անշքացա՛ծ դուստր, դէպի քեզ կը գայ ու կը մտնի Երուսաղէմի դստեր՝ Բաբելոնի թագաւորութեան նախկին իշխանութիւնը»:
8 Դո՛ւն, ո՛վ հօտի աշտարակ, Սիօնի աղջկան բլո՛ւր, Մինչեւ քեզի պիտի գայ, Քեզի պիտի հասնի, առաջուան իշխանութիւնը Ու թագաւորութիւնը՝ Երուսաղէմին աղջկան։
zohrab-1805▾ eastern-1994▾ western am▾
4:84:8 А ты, башня стада, холм дщери Сиона! к тебе придет и возвратится прежнее владычество, царство к дщерям Иерусалима.
4:8 καὶ και and; even σύ συ you πύργος πυργος tower ποιμνίου ποιμνιον flock αὐχμώδης αυχμωδης daughter Σιων σιων Siōn; Sion ἐπὶ επι in; on σὲ σε.1 you ἥξει ηκω here καὶ και and; even εἰσελεύσεται εισερχομαι enter; go in ἡ ο the ἀρχὴ αρχη origin; beginning ἡ ο the πρώτη πρωτος first; foremost βασιλεία βασιλεια realm; kingdom ἐκ εκ from; out of Βαβυλῶνος βαβυλων Babylōn; Vavilon τῇ ο the θυγατρὶ θυγατηρ daughter Ιερουσαλημ ιερουσαλημ Jerusalem
4:8 וְ wᵊ וְ and אַתָּ֣ה ʔattˈā אַתָּה you מִגְדַּל־עֵ֗דֶר miḡdal-ʕˈēḏer מִגְדַּל עֵדֶר Migdal Eder עֹ֛פֶל ʕˈōfel עֹפֶל Ophel בַּת־ baṯ- בַּת daughter צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion עָדֶ֣יךָ ʕāḏˈeʸḵā עַד unto תֵּאתֶ֑ה tēṯˈeh אתה come וּ û וְ and בָאָ֗ה vāʔˈā בוא come הַ ha הַ the מֶּמְשָׁלָה֙ mmemšālˌā מֶמְשָׁלָה dominion הָ hā הַ the רִ֣אשֹׁנָ֔ה rˈišōnˈā רִאשֹׁון first מַמְלֶ֖כֶת mamlˌeḵeṯ מַמְלֶכֶת kingdom לְ lᵊ לְ to בַ֥ת־ vˌaṯ- בַּת daughter יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
4:8. et tu turris Gregis nebulosa filiae Sion usque ad te veniet et veniet potestas prima regnum filiae HierusalemAnd thou, O cloudy tower of the flock, of the daughter of Sion, unto thee shall it come: yea the first power shall come, the kingdom to the daughter of Jerusalem.
8. And thou, O tower of the flock, the hill of the daughter of Zion, unto thee shall it come; yea, the former dominion shall come, the kingdom of the daughter of Jerusalem.
4:8. And you, cloudy tower of the flock of the daughter of Zion, even to you it will come. And the first power will arrive, the kingdom to the daughter of Jerusalem.
4:8. And thou, O tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion; the kingdom shall come to the daughter of Jerusalem.
And thou, O tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion; the kingdom shall come to the daughter of Jerusalem:

4:8 А ты, башня стада, холм дщери Сиона! к тебе придет и возвратится прежнее владычество, царство к дщерям Иерусалима.
4:8
καὶ και and; even
σύ συ you
πύργος πυργος tower
ποιμνίου ποιμνιον flock
αὐχμώδης αυχμωδης daughter
Σιων σιων Siōn; Sion
ἐπὶ επι in; on
σὲ σε.1 you
ἥξει ηκω here
καὶ και and; even
εἰσελεύσεται εισερχομαι enter; go in
ο the
ἀρχὴ αρχη origin; beginning
ο the
πρώτη πρωτος first; foremost
βασιλεία βασιλεια realm; kingdom
ἐκ εκ from; out of
Βαβυλῶνος βαβυλων Babylōn; Vavilon
τῇ ο the
θυγατρὶ θυγατηρ daughter
Ιερουσαλημ ιερουσαλημ Jerusalem
4:8
וְ wᵊ וְ and
אַתָּ֣ה ʔattˈā אַתָּה you
מִגְדַּל־עֵ֗דֶר miḡdal-ʕˈēḏer מִגְדַּל עֵדֶר Migdal Eder
עֹ֛פֶל ʕˈōfel עֹפֶל Ophel
בַּת־ baṯ- בַּת daughter
צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion
עָדֶ֣יךָ ʕāḏˈeʸḵā עַד unto
תֵּאתֶ֑ה tēṯˈeh אתה come
וּ û וְ and
בָאָ֗ה vāʔˈā בוא come
הַ ha הַ the
מֶּמְשָׁלָה֙ mmemšālˌā מֶמְשָׁלָה dominion
הָ הַ the
רִ֣אשֹׁנָ֔ה rˈišōnˈā רִאשֹׁון first
מַמְלֶ֖כֶת mamlˌeḵeṯ מַמְלֶכֶת kingdom
לְ lᵊ לְ to
בַ֥ת־ vˌaṯ- בַּת daughter
יְרוּשָׁלִָֽם׃ yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
4:8. et tu turris Gregis nebulosa filiae Sion usque ad te veniet et veniet potestas prima regnum filiae Hierusalem
And thou, O cloudy tower of the flock, of the daughter of Sion, unto thee shall it come: yea the first power shall come, the kingdom to the daughter of Jerusalem.
4:8. And you, cloudy tower of the flock of the daughter of Zion, even to you it will come. And the first power will arrive, the kingdom to the daughter of Jerusalem.
4:8. And thou, O tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion; the kingdom shall come to the daughter of Jerusalem.
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
8. Пророк обращается прямо к Иерусалиму или Сиону и возвещает возвращение к нему прежнего владычества, т. е. прежнего царства Давида, служившего прообразом Царства Христова. - А ты башня стада, холм (орhel) дщери Сиона, слав, "и ты столпе паствы мгляный, дщи Сионя": пророк предвидит такое запустение Иерусалима, что город станет пастбищем, на котором, по обычаю, воздвигнута будет башня для наблюдения за стадом (ср. 2: Пар ХXVI:10); в частности, пророк обращается к Офелу или юго-восточному холму храмовой горы; выражение дщерь Сиона означает жителей Сиона или всего Иерусалима и даже всего Иудейского царства (ср. Ис I:8, 10, 32; XVI:1; Пс CXXXVI:8). LХХ читали слово ophel с буквой алеф и поняли в значении мрак, мгла (aucmwdhV); в таком же смысле понимали это слово Акила (skwtiwdhV), Симмах (apokrufoV) и блаж. Иероним (nebulosa); отсюда в слав. "столпе паствы мгляный". - И возвратится прежнее владычество (слав. "власть первая"), царство - к дщерям Иерусалима: пророк говорит о восстановлении на Сионе царства Давидова. LXX поняли речь пророка в ином смысле и после слова царство добавили: ek BabulwnoV, слав. "из Вавилона". Блаж. Феодорит толкует чтение LXX-ти так: "пророк угрожает им (иудеям) воинством Вавилонян, потому что Навуходоносор, едва только приняв скипетр, ополчался на них в третий год царствования Иоакима. Посему Вавилонское царство назвал пророк властью первою, так как Навуходоносор вскоре по восшествии своем на царство выступил в поход". Но чтение ek BabulwnoV дает мысль не соответствующую контексту, и может считаться позднейшей вставкой: его нет в некоторых греч. рукописях, LXX, у Кир. Ал. и блаж. Иеронима.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 And thou, O tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion; the kingdom shall come to the daughter of Jerusalem. 9 Now why dost thou cry out aloud? is there no king in thee? is thy counsellor perished? for pangs have taken thee as a woman in travail. 10 Be in pain, and labour to bring forth, O daughter of Zion, like a woman in travail: for now shalt thou go forth out of the city, and thou shalt dwell in the field, and thou shalt go even to Babylon; there shalt thou be delivered; there the LORD shall redeem thee from the hand of thine enemies. 11 Now also many nations are gathered against thee, that say, Let her be defiled, and let our eye look upon Zion. 12 But they know not the thoughts of the LORD, neither understand they his counsel: for he shall gather them as the sheaves into the floor. 13 Arise and thresh, O daughter of Zion: for I will make thine horn iron, and I will make thy hoofs brass: and thou shalt beat in pieces many people: and I will consecrate their gain unto the LORD, and their substance unto the Lord of the whole earth.
These verses relate to Zion and Jerusalem, here called the tower of the flock or the tower of Edor; we read of such a place (Gen. xxxv. 21) near Bethlehem; and some conjecture it is the same place where the shepherds were keeping their flocks when the angels brought them tidings of the birth of Christ, and some think Bethlehem itself is here spoken of, as ch. v. 2. Some think it is a tower at that gate of Jerusalem which is called the sheep-gate (Neh. iii. 32), and conjecture that through that gate Christ rode in triumph into Jerusalem. However, it seems to be put for Jerusalem itself, or for Zion the tower of David. All the sheep of Israel flocked thither three times a year; it was the stronghold (Ophel, which is also a name of a place in Jerusalem, Neh. iii. 27), or castle, of the daughter of Zion. Now here,
I. We have a promise of the glories of the spiritual Jerusalem, the gospel-church, which is; the tower of the flock, that one fold in which all the sheep of Christ are protected under one Shepherd: "Unto thee shall it come; that which thou hast long wanted and wished for, even the first dominion, a dignity and power equal to that of David and Solomon, by whom Jerusalem was first raised, that kingdom shall again come to the daughter of Jerusalem, which it was deprived of at the captivity. It shall make as great a figure and shine with as much lustre among the nations, and have as much influence upon them, as ever it had; this is the first or chief dominion." Now this had by no means its accomplishment in Zerubbabel; his was nothing like the first dominion either in respect of splendour and sovereignty at home or the extent of power abroad; and therefore it must refer to the kingdom of the Messiah (and to that the Chaldee-paraphrase refers it) and had its accomplishment when God gave to our Lord Jesus the throne of his father David (Luke i. 32), set him king upon the holy hill of Zion and gave him the heathen for his inheritance (Ps. ii. 6), made him, his first-born, higher than the kings of the earth, Ps. lxxxix. 27; Dan. vii. 14. David, in spirit, called him Lord, and (as Dr. Pocock observes) he witnessed of himself, and his witness was true, that he was greater than Solomon, none of their dominions being like his for extent and duration. The common people welcomed Christ into Jerusalem with hosannas to the son of David, to show that it was the first dominion that came to the daughter of Zion; and the evangelist applies it to the promise of Zion's king coming to her, Matt. xxi. 5; Zech. ix. 9. Some give this sense of the words: To Zion, and Jerusalem that tower of the flock, to the nation of the Jews, came the first dominion; that is, there the kingdom of Christ was first set up, the gospel of the kingdom was first preached (Luke xxiv. 47), there Christ was first called king of the Jews.
II. This is illustrated by a prediction of the calamities of the literal Jerusalem, to which some favour and relief should be granted, as a type and figure of what God would do for the gospel-Jerusalem in the last days, notwithstanding its distresses. We have here,
1. Jerusalem put in pain by the providences of God. "She cries out aloud, that all her neighbours may take notice of her griefs, because there is no king in her, none of that honour and power she used to have. Instead of ruling the nations, as she did when she sat a queen, she is ruled by them, and has become a captive. Her counsellors have perished; she is no longer at her own disposal, but is given up to the will of her enemies, and is governed by their counsellors. Pangs have taken her." (1.) She is carried captive to Babylon, and there is in pangs of grief. "She goes forth out of the city, and is constrained to dwell in the field, exposed to all manner of inconveniences; she goes even to Babylon, and there wears out seventy tedious years in a miserable captivity, all that while in pain, as a woman in travail, waiting to be delivered, and thinking the time very long." (2.) When she is delivered out of Babylon, and redeemed from the hand of her enemies there, yet still she is in pangs of fear; the end of one trouble is but the beginning of another; for now also, when Jerusalem is in the rebuilding, many nations are gathered against her, v. 11. They were so in Ezra's and Nehemiah's time, and did all they could to obstruct the building of the temple and the wall. They were so in the time of the Maccabees; they said, Let her be defiled; let her be looked upon as a place polluted with sin, and be forsaken and abandoned both of God and man; let her holy places be profaned and all her honours laid in the dust; let our eye look upon Zion, and please itself with the sight of its ruins, as it is said of Edom (Obad. 12, Thou shouldst not have looked upon the day of thy brother); let our eyes see our desire upon Zion, the day we have long wished for. When they hear the enemies thus combine against them, and insult over them, no wonder that they are in pain, and cry aloud. Without are fightings, within are fears.
2. Jerusalem made easy by the promises of God: "Why dost thou cry out aloud? Let thy griefs and fears be silenced; indulge not thyself in them, for, though things are bad with thee, they shall end well; thy pangs are great, but they are like those of a woman in travail (v. 9), that labours to bring forth (v. 10), the issue of which will be good at last." Jerusalem's pangs are not as dying agonies, but as travailing throes, which after a while will be forgotten, for joy that a child is born into the world. Let the literal Jerusalem comfort herself with this, that, whatever straits she may be reduced to, she shall continue until the coming of the Messiah, for there his kingdom must be first set up, and she shall not be destroyed while that blessing is in her; and when at length she is ploughed as a field, and become heaps (as is threatened, ch. iii. 12), yet her privileges shall be resigned to the spiritual Jerusalem, and in that the promises made to her shall be fulfilled. Let Jerusalem be easy then, for, (1.) Her captivity in Babylon shall have an end, a happy end (v. 10): There shalt thou be delivered, and the Lord shall redeem thee from the hand of thy enemies there. This was done by Cyrus, who acted therein as God's servant; and that deliverance was typical of our redemption by Jesus Christ, and the release from our spiritual bondage which is proclaimed in the everlasting gospel, that acceptable year of the Lord, in which Christ himself preached liberty to the captives, and the opening of the prison to those that were bound, Luke iv. 18, 19. (2.) The designs of her enemies against her afterwards shall be baffled, nay, they shall turn upon themselves, v. 12, 13. They promise themselves a day of it, but it shall prove God's day. They are gathered against Zion, to destroy it, but it shall prove to their own destruction, which Israel and Israel's God shall have the glory of. [1.] Their coming together against Zion shall be the occasion of their ruin. They associate themselves, and gird themselves, that they may break Jerusalem in pieces, but it will prove that they shall be broken in pieces, Isa. viii. 9. They know not the thoughts of the Lord. When they are gathering together, and Providence favours them in it, they little think what God is designing by it, nor do they understand his counsel; they know what they aim at in coming together, but they know not what God aims at in bringing them together; they aim at Zion's ruin, but God aims at theirs. Note, When men are made use of as instruments of Providence in accomplishing its purposes it is very common for them to intend one thing and for God to intend quite the contrary. The king of Assyria is to be a rod in God's hand for the correction of his people, in order to their reformation; howbeit he means not so, nor does his heart think so, Isa. x. 7. And thus it is here; the nations are gathered against Zion, as soldiers into the field, but God gathers them as sheaves into the floor, to be beaten to pieces; and they could not have been so easily, so effectually, destroyed, if they had not gathered together against Zion. Note, The designs of enemies for the ruin of the church often prove ruining to themselves; and thereby they prepare themselves for destruction and put themselves in the way of it; they are snared in the work of their own hands. [2.] Zion shall have the honour of being victorious over them, v. 13. When they are gathered as sheaves into the floor, to be trodden down, as the corn then was by the oxen, then, "Arise, and thresh, O daughter of Zion! instead of fearing them, and fleeing from them, boldly set upon them, and take the opportunity Providence favours thee with of trampling upon them. Plead not thy own weakness, and that thou art not a match for so many confederated enemies; God will make thy horn iron, to push them down, and thy hoofs brass, to tread upon them when they are down; and thus thou shalt beat in pieces many people, that have long been beating thee in pieces." Thus, when God pleases, the daughter of Babylon is made a threshing floor (it is time to thresh her, Jer. li. 33), and the worm Jacob is made a threshing instrument, with which God will thresh the mountains, and make them as chaff, Isa. xli. 14, 15. How strangely, how happily, are the tables turned, since Jacob was the threshing-floor and Babylon the threshing instrument! Isa. xxi. 10. Note, When God has conquering work for his people to do he will furnish them with strength and ability for it, will make the horn iron and the hoofs brass; and, when he does so, they must exert the power he gives them, and execute the commission; even the daughter of Zion must arise, and thresh. [3.] The glory of the victory shall redound to God. Zion shall thresh these sheaves in the floor, but the corn threshed out shall be a meat-offering at God's altar: I will consecrate their gain unto the Lord (that is, I will have it consecrated) and their substance unto the Lord of the whole earth. The spoils gained by Zion's victory shall be brought into the sanctuary, and devoted to God, either in part, as those of Midian (Num. xxxi. 28), or in whole, as those of Jericho, Josh. vi. 17. God is Jehovah, the fountain of being; he is the Lord of the whole earth, the fountain of power; and therefore he needs not any of our gain or substance, but may challenge and demand it all if he please; and with ourselves we must devote all we have to his honour, to be employed as he directs. Thus far all we have must have holiness to the Lord written upon it, all our gain and substance must be consecrated to the Lord of the whole earth, Isa. xxiii. 18. And extraordinary successes call for extraordinary acknowledgments, whether they be of spoils in war or gains in trade. It is God that gives us power to get wealth, which way soever it is honestly got, and therefore he must be honoured with what we get. Some make all this to point at the defeat of Sennacherib when he besieged Jerusalem, others to the destruction of Babylon, others to the successes of the Maccabees; but the learned Dr. Pocock and others think it had its full accomplishment in the spiritual victories obtained by the gospel of Christ over the powers of darkness that fought against it. The nations thought to ruin Christianity in its infancy, but it was victorious over them; those that persisted in their enmity were broken to pieces (Matt. xxi. 44), particularly the Jewish nation; but multitudes by divine grace were gained to the church, and they and their substance were consecrated to the Lord Jesus, the Lord of the whole earth.
Adam Clarke: Commentary on the Bible - 1831
4:8: O tower of the flock - I think the temple is meant, or Jerusalem; the place where the flock, the whole congregation of the people assembled to worship God. Newcome retains the Hebrew word עדר eder, a tower in or near Beth-lehem, Gen 35:21 or, as some think, a tower near the sheep-gate in Jerusalem, I believe Jerusalem, or the temple, or both, are meant; for these were considered the stronghold of the daughter-of Zion, the fortress of the Jewish people.
Even the first dominion - What was this? The Divine theocracy under Jesus Christ; this former, this first dominion, was to be restored. Hence the angel called him Immanuel, God with us, ruling among us.
Albert Barnes: Notes on the Bible - 1834
4:8: And thou, O tower of the flock - "'Tower of Ader,' which is interpreted 'tower of the flock,' about 1000 paces (a mile) from Bethlehem," says Jerome who lived there, "and foresignifying (in its very name) by a sort of prophecy the shepherds at the Birth of the Lord." There Jacob fed his sheep Gen 35:21, and there (since it was hard by Bethlehem) the shepherds, keeping watch over their flocks by night, saw and heard the Angels singing, "Glory to God in the highest, and on earth peace, good will toward men." The Jews inferred from this place that the Messiah should be Rev_ealed there .
Stronghold - (Ophel ) of the daughter of Zion Ophel was a strong place in the South of Jerusalem, the last which the wall, enclosing Zion, reached, before, or as, it touched on the Eastern porch of the temple , with whose service it was connected.
We know that, after the captivity, the Nethinim, who did the laborious service of the temple, dwelt there Neh 3:26; Neh 11:21. It lay very near to the priests' district Neh 3:28. It was probably, a lower acclivity, "swelling out," (as its name seems to mean ,) from the mountain of the temple. In the last war, it was held together with "the temple, and the adjoining parts to no slight extent, and the valley of Kedron." It was burnt before the upper city was taken. It had been encircled by a wall of old; for Jotham "built greatly upon its wall" Ch2 27:3, Manasseh "encircled it" Ch2 33:14, (probably with an outer wall) "and raised it exceedingly," that is, apparently raised artificially the whole level.
Yet, as a symbol of all Jerusalem, Ophel is as remarkable, as the "tower of the flock" is as to Bethlehem. For Ophel, although fortified, is no where spoken of, as of any account . It is not even mentioned in the circuit of the walls, at their dedication, under Nehemiah Neh 12:31-40, probably as an outlying, spot. It was probably of moment chiefly, as giving, an advantage to an enemy who might occupy it.
Both then are images of lowliness. The lonely Shepherd tower, for Bethlehem, the birthplace of David; Ophel for Jerusalem, of which it was yet but an outlying part, and deriving its value probably as an outwork of the temple. Both symbols anticipate the fuller prophecy of the littleness, which shall become great in God. Before the mention of the greatness of the "dominion to come," is set forth the future poverty to which it should come. In lowliness Christ came, yet is indeed a Tower protecting and defending the sheep of His pasture, founded on earth in His Human Nature, reaching to Heaven in His divine; "a strong Tower; the righteous runneth into it, and is safe" Pro 18:10.
Unto thee shall it come - (Literally, "unto thee shall it come , and there shall arrive etc.") He saith not at first what shall come, and so raises the soul to think of the greatness of that which should come. The soul is left to fill up what is more than thought can utter. "Unto thee," (literally, quite up to thee) No hindrances should withhold it from coming. Seemingly it was a great way off, and they in a very hopeless state. He suggests the difficulty even by his strength of assurance. One could not say, "it shall come quite up to thee," of that which in the way of nature would readily come to any one. But amid all hindrances God's Might makes its way, and brings His gifts and promises to their end. "And there shall arrive." He twice repeats the assurance, in equivalent words, for their fuller assurance , "to make the good tidings the gladder by repeating and enforcing them."
The "first or former, dominion." The word often stands, as our "former" , in contrast with the "later." It is not necessarily "the first," strictly; and so here, not the "dominion" of David and Solomon exclusively. Rather the prophet is placed in spirit in the later times when the kingdom should be suspended, and foretells that "the former dominion," that is, that of the line of David, should come to her, not in its temporal greatness, but the line itself. So the Angel said, "He shall be great and shall be called the Son of the Highest, and the Lord God shall give unto Him the throne of His father David, and He shall reign over the house of Jacob foRev_er" Luk 1:32-33.
The (A) kingdom to the daughter of Jerusalem - that is, a kingdom, which should not be of her, but which should come to her; not her's by right, but by His right, who should merit it for her, and, being King of kings, makes His own, "kings and priests unto God and His Father" Rev 1:6.
The Jews themselves seem to have taken these words into their own mouths, just before they rejected Him, when they hoped that He would be a king, such as they wished for. "Blessed be the kingdom of our father David that cometh in the Name of the Lord" Mar 11:10. And in a distorted form, they held it even afterward .
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:8: O tower: The Targumist applies these words to the Messiah: "But thou, O Messiah, who art hidden because of the sins of the congregation of Zion, the kingdom shall come unto thee." Psa 48:12, Psa 48:13; Isa 5:2; Mat 21:33; Mar 12:1
the flock: or, Edar, Gen 35:21
the strong: Sa2 5:7; Isa 10:32; Zac 9:12
the first: Num 24:19; Dan 2:44, Dan 7:18; Oba 1:21; Zac 9:10; Eph 1:21; Rev 22:5
Carl Friedrich Keil and Franz Delitzsch
4:8
The prophecy turns from the highest glorification of Zion to the throne of Zion, which had been founded by David, and swept away with the destruction of Jerusalem (Mic 3:12), and predicts its restoration in the future. Consequently the reign of Jehovah upon Mount Zion, promised in Mic 4:7, is still further defined as effected through the medium of the Davidico-Messianic dominion. Mic 4:8. "And thou flock-tower, hill of the daughter Zion, to thee will the former dominion reach and come, the reign over the daughter Jerusalem." This announcement is attached primarily to Mic 4:6 and Mic 4:7. As the remnant of Israel gathered together out of the dispersion will become a strong nation, so shall the reign of the daughter Zion be also restored. The address to the flock-tower, the hill of the daughter Zion, shows that these two notions express the same thing, looked at from two sides, or with two different bearings, so that the flock-tower is more precisely defined as the "hill of the daughter Zion." Now, as the daughter Zion is the city of Zion personified as a virgin, the hill of the daughter Zion might be understood as denoting the hill upon which the city stood, i.e., Mount Zion. But this is precluded by Is 32:14, where hill and watch-tower (‛ōphel vâbhachan) are mentioned in parallelism with the palace ('armōn), as places or buildings which are to serve as dens for ever. From this it is obvious that ‛ōphel was a place either at the side or at the top of Zion. If we compare with this 2Chron 27:3 and 2Chron 33:14, according to which Jotham built much against the wall of the Ophel (hâ‛ōphel), and Manasseh encircled the Ophel with a wall, and made it very high, Ophel must have been a hill, possibly a bastion, on the south-eastern border of Zion, the fortification of which was of great importance as a defence to the city of Zion against hostile attacks.
(Note: The opinion that Ophel is the whole of the southern steep rocky promontory of Moriah, from the southern end of the temple ground to its extreme point (Robinson, Schultz, Williams), viz., the Ophla or Ophlas of Josephus, as Arnold (Herzog's Cycl.) and Winer (Bibl. R.W.) suppose, would be in perfect harmony with this. At the same time, all that can be inferred with any certainty from the passages from Josephus which as cited in support of it (viz., Wars of the Jews, v. 6, 1; cf. vi. 6, 3 and v. 4, 2) is, that the place called Ophla was in the neighbourhood of the valley of Kidron and of the temple mountain. The question then arises, whether the Ophla of Josephus is identical with the Ophel of the Old Testament, since Josephus does not mention the Ophel in his list of the hills of Jerusalem, but simply mentions Ophla as a special locality (see Reland, Pal. p. 855). And lastly, the situation of the Ophel, upon which the Nethinim dwelt (Neh 3:26), is still a matter of dispute, Bertheau supposing it to be the habitable space to the east of the eastern side of the temple area.)
Consequently migdal-‛ēder cannot be the flock-tower in the neighbourhood of Bethlehem, which is mentioned in Gen 35:21, but can only be a (or rather the) tower of the Davidic palace, or royal castle upon Zion, namely the town mentioned in Neh 3:25, which stood out against the upper king's house, by the court of the prison (cf. Neh 3:26). For the prison, which also belonged to the king's house, according to Jer 32:2, formed a portion of the royal castle, according to the custom of the East. And that it had a lofty tower, is evident from Song 4:4 : "Thy neck is like David's tower, built for an armoury: a thousand shields hang thereon, all heroes' weapons;" according to which the tower of the royal castle was ornamented with the weapons or shields of David's heroes (1Chron 12:1). And the tower of the king's castle was so far specially adapted to represent the sovereignty of David, "that by its exaltation above Zion and Jerusalem, by the fact that it ruled the whole city, it symbolized the Davidic family, and its rule over the city and all Israel" (Caspari). This tower, which is most likely the one called bachan (the watch-tower) in Isaiah (l.c.), is called by Micah the flock-tower, probably as a play upon the flock-tower by which the patriarch Jacob once pitched his tent, because David, the ancestor of the divinely-chosen royal house, had been called from being the shepherd of a flock to be the shepherd of the nation of Israel, the flock of Jehovah (Jer 13:17; cf. 2Kings 7:8; Ps 78:70). This epithet was a very natural one for the prophet to employ, as he not only describes the Messiah as a shepherd in Mic 5:3, but also represents Israel as the sheep of Jehovah's inheritance in Mic 7:14, and the flock-tower is the place where the shepherd takes up his position to see whether any danger threatens his flock (cf. 2Chron 26:10; 2Chron 27:4). עדיך תאהת, "unto thee shall it come."
(Note: Luther's rendering, "thy golden rose will come," arose from his confounding עדיך (from עד, unto) with עדיך, thine ornament.)
עדיך affirms more than אליך, to thee: expressing the conquest of every obstacle that blocks up the way to the goal. תּאהת is separated from what follows, and exhibited as independent not only by the athnach, but also by the change of tense occurring in בּאה: "to thee will it come," sc. what the prophet has in his mind and mentions in the next clause, but brings into special prominence in וּבאה. הם הראשׁנה, the former (first) reign, is the splendid rule of David and Solomon. This predicate presupposes that the sovereignty has departed from Zion, i.e., has been withdrawn from the Davidic family, and points back to the destruction of Jerusalem predicted in Mic 3:12. This sovereignty is still more precisely defined as kingship over the daughter of Jerusalem (ל before בת is a periphrasis of the gen. obj.). Jerusalem, the capital of the kingdom, represents as the object sovereignty over the whole kingdom. This is to be restored to the hill of Zion, i.e., to the royal castle upon the top of it.
Geneva 1599
4:8 And thou, O (i) tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even (k) the first dominion; the kingdom shall come to the daughter of Jerusalem.
(i) Meaning Jerusalem, where the Lord's flock was gathered.
(k) The flourishing state of the kingdom, as it was under David and Solomon, which thing was accomplished for the Church by the coming of Christ.
John Gill
4:8 And thou, O tower of the flock,.... The words "Migdal Eder" are left by some untranslated, and think that place to be intended so called, which was near to Bethlehem, Gen 35:19; and perhaps is the same which Jerom (t) calls the tower of Ader, about a mile from Bethlehem: this is supposed to be the place where the shepherds were watching over their flocks at the time of Christ's birth, the tidings of which were first brought to them here; and the Jewish (u) doctors speak of it as near Jerusalem, and as a place of pasture; for they say, that cattle between Jerusalem and Migdal Eder, and in an equal space to every wind; the males were used for burnt offerings, and the females for peace offerings; and this place is thought to be referred to in the latter clause of this verse: others think that Bethlehem itself is meant, to which the dominion came; but rather, as in the next chapter, the ruler came out of that; others think that the gate in Jerusalem called the sheep gate is meant, Neh 3:32; and the tower at it, through which Christ is supposed to pass when he entered into Jerusalem as King, amidst the Hosannahs of the people; others take it to be the same with the tower of David, and put for Jerusalem itself, whither the tribes were gathered together three times a year, like sheep in a fold, so Kimchi and Ben Melech; here others interpret it spiritually of the church of Christ; but though that is sometimes spoken of as a strong city, and a fortified place, yet is never called a tower, or a strong hold; which phrases, when figuratively used, are always spoken of a divine person; see Ps 18:2; and here of the Messiah; and so the Targum interprets it,
"O Christ of Israel:''
the church indeed is the "flock": the people of God are often compared to sheep for their harmlessness and innocence, and the church to a flock of them, which is Christ's flock he feeds like a shepherd; the flock of slaughter, a little one, consisting of persons separated from the world, and under his peculiar care; and he is the tower of this flock, in allusion to a shepherd's cottage, called a tower, as a cottage in a vineyard is in Is 5:2; where the shepherds watch, and into which they bring the sick and lame, and take care of them; Christ is a high tower, where his people are safe out of the reach of their enemies; and a strong one, being the mighty God and mighty Saviour, who has all power and strength to defend his church and people, and may be well called their tower: and
the strong hold of the daughter of Zion; "the daughter of Zion" is the church, particularly the church of the converted Jews; Christ is the strong hold of it, into which, as prisoners of hope, they will be directed to turn, Zech 9:12; a strong refuge he is to flee unto from the avenger of blood, the justice of God; from the curses of the law; from the storm of divine wrath; from the temptations of Satan, and from the persecutions of men; a strong hold is he to dwell in, and where the saints dwell safely, pleasantly, at ease and peace, and very comfortably, and in great plenty; a strong hold for shelter from every enemy:
unto thee shall it come; not the kingdom, as follows, which our version leads to, and is the sense of Aben Ezra; for there is a considerable accent on the word "come", which makes a large stop; and that it refers, as Jarchi observes, to "her that halteth", &c. "it" or "she" that halteth shall come, being assembled and gathered, or converted by the grace of God unto the Messiah; as to her, or their tower and strong hold, where all blessings of grace, and the supplies of it, and all salvation and safety, are to be had and enjoyed. The promise respects the Jews coming to Christ upon their conversion, even such who have been the halt, the maimed, the lame, and the blind:
even the first dominion; the kingdom shall come to the daughter of Jerusalem; or rather, "and the first dominion shall come, the kingdom to the daughter of Jerusalem": meaning, not the first notice of the Messiah's kingdom, given by John the Baptist, Christ, and his apostles, to the Jews, in the first times of the Gospel; or the preaching of the Gospel of the kingdom first to them; but rather he who has the first or principal dominion, and to whom the kingdom belongs, he shall come to the daughter of Zion, as in Zech 9:9; though it rather respects here his coming to them at the time of their conversion, when they shall come to him, Rom 11:26; and when the first, chief, and principal kingdom in the world, and which is preferable to all others, will come unto, and be placed among them, as in Mic 4:7; and when it shall be, as some interpret it, as at the beginning, in the days of David and Solomon, and much more abundantly.
(t) De locis Hebr. fol. 89. E. (u) T. Hieros. Kiddushin, fol. 63. 1. T. Ban. Kiddushin, fol. 55. 1. Misn. Shekalim, c. 7. sect. 4.
John Wesley
4:8 O tower - One tower put for the whole city Jerusalem. The strong - hold - Ophel, a strong fort, is likewise put for the whole city. The first dominion - The former dominion; the government (after seventy years captivity) shall return to the former royal family, and continue in it 'till Shiloh come. This, in the type was fulfilled, under Zerubbabel and his successors; but the whole antitype concerns the Messiah's kingdom.
Robert Jamieson, A. R. Fausset and David Brown
4:8 tower of the flock--following up the metaphor of sheep (see on Mic 4:6). Jerusalem is called the "tower," from which the King and Shepherd observes and guards His flock: both the spiritual Jerusalem, the Church now whose tower-like elevation is that of doctrine and practice (Song 4:4, "Thy neck is like the tower of David"), and the literal hereafter (Jer 3:17). In large pastures it was usual to erect a high wooden tower, so as to oversee the flock. JEROME takes the Hebrew for "flock," Eder or Edar, as a proper name, namely, a village near Beth-lehem, for which it is put, Beth-lehem being taken to represent the royal stock of David (Mic 5:2; compare Gen 35:21). But the explanatory words, "the stronghold of the daughter of Zion," confirm English Version.
stronghold--Hebrew, "Ophel"; an impregnable height on Mount Zion (2Chron 27:3; 2Chron 33:14; Neh 3:26-27).
unto thee shall . . . come . . . the first dominion--namely, the dominion formerly exercised by thee shall come back to thee.
kingdom shall come to the daughter of Jerusalem--rather, "the kingdom of the daughter of Jerusalem shall come (again)"; such as it was under David, before its being weakened by the secession of the ten tribes.
4:94:9: Եւ արդ ընդէ՞ր ծանեար զչար. միթէ թագաւոր ո՞չ գոյր քո, կամ թէ խորհուրդն քո կորեա՞ւ. զի սաստկացան երկունք քո իբրեւ զծննդականի։
9 Իսկ արդ, ինչո՞ւ չար գործեցիր, միթէ դու թագաւոր չունէի՞ր, կամ կո՞րաւ քո խորհրդատուն, քանի որ սաստկացաւ քո երկունքը ծննդկանի պէս:
9 Հիմա ինչո՞ւ բարձրաձայն կը պոռաս. Միթէ քու մէջդ թագաւոր չկա՞յ, Կամ քու խորհրդականդ կորսուեցա՞ւ, Որ քեզ ծննդական կնոջ պէս ցաւ բռնեց։
Եւ արդ ընդէ՞ր [42]ծանեար զչար``. միթէ թագաւոր ո՞չ գոյր քո, կամ թէ խորհուրդն քո կորեա՞ւ, զի սաստկացան երկունք քո իբրեւ զծննդականի:

4:9: Եւ արդ ընդէ՞ր ծանեար զչար. միթէ թագաւոր ո՞չ գոյր քո, կամ թէ խորհուրդն քո կորեա՞ւ. զի սաստկացան երկունք քո իբրեւ զծննդականի։
9 Իսկ արդ, ինչո՞ւ չար գործեցիր, միթէ դու թագաւոր չունէի՞ր, կամ կո՞րաւ քո խորհրդատուն, քանի որ սաստկացաւ քո երկունքը ծննդկանի պէս:
9 Հիմա ինչո՞ւ բարձրաձայն կը պոռաս. Միթէ քու մէջդ թագաւոր չկա՞յ, Կամ քու խորհրդականդ կորսուեցա՞ւ, Որ քեզ ծննդական կնոջ պէս ցաւ բռնեց։
zohrab-1805▾ eastern-1994▾ western am▾
4:94:9 Для чего же ты ныне так громко вопиешь? Разве нет у тебя царя? Или не стало у тебя советника, что тебя схватили муки, как рождающую?
4:9 καὶ και and; even νῦν νυν now; present ἵνα ινα so; that τί τις.1 who?; what? ἔγνως γινωσκω know κακά κακος bad; ugly μὴ μη not βασιλεὺς βασιλευς monarch; king οὐκ ου not ἦν ειμι be σοι σοι you ἢ η or; than ἡ ο the βουλή βουλη intent σου σου of you; your ἀπώλετο απολλυμι destroy; lose ὅτι οτι since; that κατεκράτησάν κατακρατεω of you; your ὠδῖνες ωδιν contraction ὡς ως.1 as; how τικτούσης τικτω give birth; produce
4:9 עַתָּ֕ה ʕattˈā עַתָּה now לָ֥מָּה lˌāmmā לָמָה why תָרִ֖יעִי ṯārˌîʕî רוע shout רֵ֑עַ rˈēₐʕ רֵעַ shouting הֲ hᵃ הֲ [interrogative] מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king אֵֽין־ ʔˈên- אַיִן [NEG] בָּ֗ךְ bˈāḵ בְּ in אִֽם־ ʔˈim- אִם if יֹועֲצֵךְ֙ yôʕᵃṣēḵ יעץ advise אָבָ֔ד ʔāvˈāḏ אבד perish כִּֽי־ kˈî- כִּי that הֶחֱזִיקֵ֥ךְ heḥᵉzîqˌēḵ חזק be strong חִ֖יל ḥˌîl חִיל labour pains כַּ ka כְּ as † הַ the יֹּולֵדָֽה׃ yyôlēḏˈā ילד bear
4:9. nunc quare maerore contraheris numquid rex non est tibi aut consiliarius tuus periit quia conprehendit te dolor sicut parturientemNow, why art thou drawn together with grief? Hast thou no king in thee, or is thy counselor perished, because sorrow hath taken thee as a woman in labour.
9. Now why dost thou cry out aloud? Is there no king in thee, is thy counsellor perished, that pangs have taken hold of thee as of a woman in travail?
4:9. Now, why have you come together in grief? Is there not a king in you, or has your counselor gone away? For sorrow has overtaken you, like the pain of giving birth.
4:9. Now why dost thou cry out aloud? [is there] no king in thee? is thy counseller perished? for pangs have taken thee as a woman in travail.
Now why dost thou cry out aloud? [is there] no king in thee? is thy counsellor perished? for pangs have taken thee as a woman in travail:

4:9 Для чего же ты ныне так громко вопиешь? Разве нет у тебя царя? Или не стало у тебя советника, что тебя схватили муки, как рождающую?
4:9
καὶ και and; even
νῦν νυν now; present
ἵνα ινα so; that
τί τις.1 who?; what?
ἔγνως γινωσκω know
κακά κακος bad; ugly
μὴ μη not
βασιλεὺς βασιλευς monarch; king
οὐκ ου not
ἦν ειμι be
σοι σοι you
η or; than
ο the
βουλή βουλη intent
σου σου of you; your
ἀπώλετο απολλυμι destroy; lose
ὅτι οτι since; that
κατεκράτησάν κατακρατεω of you; your
ὠδῖνες ωδιν contraction
ὡς ως.1 as; how
τικτούσης τικτω give birth; produce
4:9
עַתָּ֕ה ʕattˈā עַתָּה now
לָ֥מָּה lˌāmmā לָמָה why
תָרִ֖יעִי ṯārˌîʕî רוע shout
רֵ֑עַ rˈēₐʕ רֵעַ shouting
הֲ hᵃ הֲ [interrogative]
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
אֵֽין־ ʔˈên- אַיִן [NEG]
בָּ֗ךְ bˈāḵ בְּ in
אִֽם־ ʔˈim- אִם if
יֹועֲצֵךְ֙ yôʕᵃṣēḵ יעץ advise
אָבָ֔ד ʔāvˈāḏ אבד perish
כִּֽי־ kˈî- כִּי that
הֶחֱזִיקֵ֥ךְ heḥᵉzîqˌēḵ חזק be strong
חִ֖יל ḥˌîl חִיל labour pains
כַּ ka כְּ as
הַ the
יֹּולֵדָֽה׃ yyôlēḏˈā ילד bear
4:9. nunc quare maerore contraheris numquid rex non est tibi aut consiliarius tuus periit quia conprehendit te dolor sicut parturientem
Now, why art thou drawn together with grief? Hast thou no king in thee, or is thy counselor perished, because sorrow hath taken thee as a woman in labour.
4:9. Now, why have you come together in grief? Is there not a king in you, or has your counselor gone away? For sorrow has overtaken you, like the pain of giving birth.
4:9. Now why dost thou cry out aloud? [is there] no king in thee? is thy counseller perished? for pangs have taken thee as a woman in travail.
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
9-10. В ст. 9-10: пророк говорит о предстоящих народу бедствиях - взятии города и отведении народа в плен. Пророк как бы слышит крики и вопли народа. Вместо евр. для чего же ныне ты так громко вопиешь? (tharij rea) в слав. с греч.: "и ныне вскую познала ecu зло", так как LXX читали, очевидно, thedii (от jadah звать) rа. - Разве нет у тебя царя?: вопрос пророка понимают (Кейль, Юнгеров) или как предположение о причине скорби (погибель царя), или в смысле ироническом, как указание на то, что и царь, т. е. внешняя сила, на которую так надеется народ, не защитит его (Новак). - Или не стало у тебя советника (LXX Boulh, слав. "совет"): государственные советники, как видно из библейских указаний (2: Цар XV:12; 3: Цар ХII:1-7; 1: Пар ХXVII:32-33; Ис I:26; III:3), в Иудейском царстве имели весьма важное значение, находились около царя и оказывали влияние на весь ход народной жизни.
Adam Clarke: Commentary on the Bible - 1831
4:9: Is there no King in thee? - None. And why? Because thou hast rejected Jehovah thy king.
Is thy counsellor perished? - No: but thou hast rejected the words and advices of the prophets.
Pangs have taken thee - He is speaking of the desolations that should take place when the Chaldeans should come against the city; and hence he says, "Thou shalt go to Babylon;" ye shall be cast out of your own land, and sent slaves to a foreign country, He represents the people under the notion of a woman in travail.
Albert Barnes: Notes on the Bible - 1834
4:9: Now - The prophet places himself in the midst of their deepest sorrows, and out of them he promises comfort. "Why dost thou cry out aloud? is there no King in thee? is thy Counsellor perished?" . Is then all lost, because thou hast no visible king, none to counsel thee or consult for thee? . Very remarkably he speaks of their "King and Counsellor" as one, as if to say, "When all beside is gone, there is One who abides. Though thou be a captive, God will not forsake thee. When thou hadst no earthly king, "the Lord thy God was thy King" Sa1 12:12. He is the First, and He is the Last. When thou shalt have no other, He, thy King, ceaseth not to be." Montanus: "Thou shouldest not fear, so long as He, who counselleth for thee, liveth; but He liveth foRev_er." Thy "Counsellor," He, who is called "Counsellor" Isa 9:6, who counselleth for thee, who counselleth thee, will, if thou obey His counsel, make birth-pangs to end in joy.
For pangs have taken thee, as a woman in travail - Resistless, remediless, doubling the whole frame, redoubled until the end, for which God sends them, is accomplished, and then ceasing in joy. The truest comfort, amid all sorrow, is in owning that the travail-pains must be, but that the reward shall be afterward. Montanus: "It is meet to look for deliverance from God's mercy, as certainly as for punishment from our guilt; and that the more, since He who foretold both, willingly saves, punishes unwillingly." So the prophets adds.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:9: why: Jer 4:21, Jer 8:19, Jer 30:6, Jer 30:7
is there: Isa 3:1-7; Lam 4:20; Hos 3:4, Hos 10:3, Hos 13:10, Hos 13:11
for: Isa 13:8, Isa 21:3, Isa 26:17; Jer 22:23, Jer 30:6, Jer 50:43
Carl Friedrich Keil and Franz Delitzsch
4:9
But before this takes place, the daughter Zion will lose her king, and wander into captivity to Babylon; but there she will be redeemed by the Lord out of the power of her enemies. Mic 4:9. "Now why dost thou cry a cry? Is there no king in thee, or is thy counsellor perished, that pangs have seized thee like the woman in labour? Mic 4:10. Writhe and break forth, O daughter Zion, like a woman in labour! For how wilt thou go out of the city and dwell in the field, and come to Babel? there wilt thou be rescued; there will Jehovah redeem thee out of the hand of thine enemies." From this glorious future the prophet now turns his eye to the immediate future, to proclaim to the people what will precede this glorification, viz., first of all, the loss of the royal government, and the deportation of the people to Babylon. If Micah, after announcing the devastation of Zion in Mic 3:12, has offered to the faithful a firm ground of hope in the approaching calamities, by pointing to the highest glory as awaiting it in the future, he now guards against the abuse which might be made of this view by the careless body of the people, who might either fancy that the threat of punishment was not meant so seriously after all, or that the time of adversity would very speedily give place to a much more glorious state of prosperity, by depicting the grievous times that are still before them. Beholding in spirit the approaching time of distress as already present, he hears a loud cry, like that of a woman in labour, and inquires the cause of this lamentation, and whether it refers to the loss of her king. The words are addressed to the daughter Zion, and the meaning of the rhetorical question is simply this: Zion will lose her king, and be thrown into the deepest mourning in consequence. The loss of the king was a much more painful thing for Israel than for any other nation, because such glorious promises were attached to the throne, the king being the visible representative of the grace of God, and his removal a sign of the wrath of God and of the abolition of all the blessings of salvation which were promised to the nation in his person. Compare Lam 4:20, where Israel calls the king its vital breath (Hengstenberg). יועץ (counsellor) is also the king; and this epithet simply gives prominence to that which the Davidic king had been to Zion (cf. Is 9:5, where the Messiah is designated as "Counsellor" par excellence). But Zion must experience this pain: writhe and break forth. Gōchı̄ is strengthened by chūlı̄, and is used intransitively, to break forth, describing the pain connected with the birth as being as it were a bursting of the whole nature (cf. Jer 4:31). It is not used transitively in the sense of "drive forth," as Hitzig and others suppose; for the determination that Jerusalem would submit, and the people be carried away, could not properly be represented as a birth or as a reorganization of things. With the words כּי עתּה וגו the prophet leaves the figure, and predicts in literal terms the catastrophe awaiting the nation. עתּה (now), repeated from Lam 4:9, is the ideal present, which the prophet sees in spirit, but which is in reality the near or more remote future. קריה, without an article, is a kind of proper name, like urbs for Rome (Caspari). In order to set forth the certainty of the threatened judgment, and at the same time the greatness of the calamity in the most impressive manner, Micah fills up the details of the drama: viz., going out of the city, dwelling in the field, without shelter, delivered up to all the chances of weather, and coming to Babel, carried thither without delay. Going out of the city presupposes the conquest of the city by the enemy; since going out to surrender themselves to the enemy (4Kings 24:12; 1Kings 11:3) does not fit in with the prophetic description, which is not a historical description in detail. Nevertheless Israel shall not perish. There (shâm, i.e., even in Babel) will the Lord its God deliver it out of the hand of its foes.
The prediction that the daughter Zion, i.e., the nation of Israel which was governed from Zion, and had its centre in Zion - the covenant nation which, since the destruction of the kingdom of the ten tribes, existed in Judah only - should be carried away to Babylon, and that at a time when Assyria was in the field as the chief enemy of Israel and the representative of the imperial power, goes so far beyond the bounds of the political horizon of Micah's time, that it cannot be accounted for from any natural presentiment. It is true that it has an analogon in Is 34:6-7, where Isaiah predicts to king Hezekiah in the most literal terms the carrying away of all his treasures, and of his sons (descendants), to Babylon. At the same time, this analogy is not sufficient to explain the prediction before us; for Isaiah's prophecy was uttered during the period immediately following the destruction of the Assyrian forces in front of Jerusalem and the arrival of Babylonian ambassadors in Jerusalem, and had a point of connection in these events, which indicated the destruction of the Assyrian empire and the rise of Babylon in its stead, at all events in the germ; whereas no such connecting link exists in the case of Micah's prophecy, which was unquestionably uttered before these events. It has therefore been thought, that in Mic 3:12 Micah predicts the destruction of Jerusalem, and here in Mic 4:10 the carrying away of Judah to Babylon by the Assyrians; and this opinion, that Micah expected the judgment upon Jerusalem and Judah to be executed by the Assyrians, and not by the Babylonians, has been supported partly by such passages as Mic 5:4-5, and Jer 26:18-19, and partly by the circumstance that Micah threatens his own corrupt contemporaries with the judgment which he predicts on account of their sins; whereas in his time the Assyrians were the only possible executors of a judgment upon Israel who were then standing on the stage of history (Caspari). But these arguments are not decisive. All that can be inferred from Mic 5:4-5, where Asshur is mentioned as the representative of all the enemies of Israel, and of the power of the world in its hostility to the people of God in the Messianic times, is that at the time of Micah the imperial power in its hostility to the kingdom of God was represented by Assyria; but it by no means follows that Assyria would always remain the imperial power, so that it could only be from her that Micah could expect the destruction of Jerusalem, and the carrying away of Judah to Babylon. Again, Jer 26:18, Jer 26:19 - where the chief men of Judah, in order to defend the prophet Jeremiah, quote Micah's prophecy, with the remark that king Hezekiah did not put him to death in consequence, but feared the Lord and besought His face, so that the Lord repented of the evil which He had spoken concerning Jerusalem - simply proves that these chief men referred Micah's words to the Assyrians, and attributed the non-fulfilment of the threatened judgment by the Assyrians to Hezekiah's penitence and prayer, and that this was favoured by the circumstance that the Lord answered the prayer of the king, by assuring him that the Assyrian army should be destroyed (Is 37:21.). But whether the opinion of these chief men as to the meaning and fulfilment of Micah's prophecy (Mic 3:12) was the correct one or not, cannot be decided from the passage quoted. Its correctness is apparently favoured, indeed, by the circumstance that Micah threatened the people of his own time with the judgment (for your sakes shall Zion be ploughed into a field, etc.). Now, if he had been speaking of a judgment upon Judah through the medium of the Babylonians, "he would (so Caspari thinks) not only have threatened his contemporaries with a judgment which could not fall upon them, since it was not possible till after their time, inasmuch as the Assyrians were on the stage in his day; but he would also have been most incomprehensibly silent as to the approaching Assyrian judgment, of which Isaiah spoke again and again." This argument falls to the ground with the untenable assumptions upon which it is founded. Micah neither mentions the Assyrians nor the Babylonians as executing the judgment, nor does he say a word concerning the time when the predicted devastation or destruction of Jerusalem will occur. In the expression בּגללכם, for your sakes (Mic 3:12), it is by no means affirmed that it will take place in his time through the medium of the Assyrians. The persons addressed are the scandalous leaders of the house of Israel, i.e., of the covenant nation, and primarily those living in his own time, though by no means those only, but all who share their character and ungodliness, so that the words apply to succeeding generations quite as much as to his contemporaries. The only thing that would warrant our restricting the prophecy to Micah's own times, would be a precise definition by Micah himself of the period when Jerusalem would be destroyed, or his expressly distinguishing his own contemporaries from their sons and descendants. But as he has done neither the one nor the other, it cannot be said that, inasmuch as the destruction of Jerusalem and the carrying away of the people was not effected by the Assyrians, but by the Babylonians (Chaldaeans), he would have been altogether silent as to the approaching Assyrian judgment, and only threatened them with the Chaldaean catastrophe, which did not take place till a long time afterwards. His words refer to all the judgments, which took place from his own time onwards till the utter destruction of Jerusalem and the carrying away of the people to Babylon by Nebuchadnezzar. The one-sided reference of the prophecy to the Assyrians is simply based upon an incorrect idea of the nature of prophecy, and its relation to the fulfilment, and involves the prophet Micah in an irreconcilable discrepancy between himself and his contemporary the prophet Isaiah, who does indeed predict the severe oppression of Judah by the Assyrians, but at the same time foretels the failure of the plans of these foes to the people of Jehovah, and the total destruction of their army.
This contradiction, with the consequence to which it would inevitably lead, - namely, that if one of the prophets predicted the destruction of Jerusalem by the Assyrians, whereas the other prophesied that it would not be destroyed by them, the two contemporary prophets would necessarily lead the people astray, and render both the truth of their contradictory utterances and their own divine mission doubtful, - cannot be removed by the assumption that Isaiah uttered the prophecies in ch. 28-32 at a somewhat later period, after Micah had published his book, and the terribly severe words of Micah in Mic 3:12 had produced repentance. For Isaiah had predicted that the Assyrian would not conquer Jerusalem, but that his army would be destroyed under its walls, not only in Isaiah 28-32, at the time when the Assyrians are approaching with threatening aspect under Shalmaneser or Sennacherib, but much earlier than that, - namely, in the time of Ahaz, in Isaiah 10:5-12:6. Moreover, in Isaiah 28-32 there is not a single trace that Micah's terrible threatening had produced such repentance, that the Lord was able to withdraw His threat in consequence, and predict through Isaiah the rescue of Jerusalem from the Assyrian. On the contrary, Isaiah scourges the evil judges and false prophets quite as severely in Is 28:7. and Is 29:9-12 as Micah does in Mic 3:1-3 and Mic 3:5-8. And lastly, although the distinction between conditional prophecies and those uttered unconditionally is, generally speaking, correct enough, and is placed beyond all doubt by Jer 18:7-10; there is nothing in the addresses and threatenings of the two prophets to indicate that Micah uttered his threats conditionally, i.e., in case there should be no repentance, whereas Isaiah uttered his unconditionally. Moreover, such an explanation is proved to be untenable by the fact, that in Micah the threat of the destruction of Jerusalem and of the desolation of the temple mountain (Mic 3:12) stands in the closest connection with the promise, that at the end of the days the mountain of God's house will be exalted above all mountains, and Jehovah reign on Zion as king for ever (Mic 4:1-3 and Mic 7:1). If this threat were only conditional, the promise would also have only a conditional validity; and the final glorification of the kingdom of God would be dependent upon the penitence of the great mass of the people of Israel, - a view which is diametrically opposed to the real nature of the prophecies of both, yea, of all the prophets. The only difference between Isaiah and Micah in this respect consists in the fact that Isaiah, in his elaborate addresses, brings out more distinctly the attitude of the imperial power of Assyria towards the kingdom of God in Israel, and predicts not only that Israel will be hard pressed by the Assyrians, but also that the latter will not overcome the people of God, but will be wrecked upon the foundation-stone laid by Jehovah in Zion; whereas Micah simply threatens the sinners with judgment, and after the judgment predicts the glorification of Zion in grand general terms, without entering more minutely into the attitude of the Assyrians towards Israel.
In the main, however, Micah goes hand in hand with his contemporary Isaiah. In Is 32:14, Isaiah also foretels the devastation, or rather the destruction, of Jerusalem, notwithstanding the fact that he has more than once announced the deliverance of the city of God from Asshur, and that without getting into contradiction with himself. For this double announcement may be very simply explained from the fact that the judgments which Israel had yet to endure, and the period of glory to follow, lay, like a long, deep diorama, before the prophet's mental eye; and that in his threatenings he plunged sometimes more, sometimes less, deeply into those judgments which lay in perspective before him (see Delitzsch on Isaiah, at Is 32:20). The same thing applies to Micah, who goes to a great depth both in his threats and promises, not only predicting the judgment in all its extremity, - namely, the utter destruction of Jerusalem, and the carrying away of the people to Babel, - but also the salvation in its ultimate perfection, viz., the glorification of Zion. We must therefore not restrict his threats in Mic 3:12 and Mic 4:10 even to the Chaldaean catastrophe, nor the promise of Israel's deliverance in Babel out of the hands of its foes to the liberation of the Jews from Babylon, which was effected by Cyrus, and their return to Palestine under Zerubbabel and Ezra; but must also extend the threat of punishment to the destruction of Jerusalem by the Romans and the attendant dispersion of the Jews over all the world, and the redemption out of Babel promised in Mic 4:10 to that deliverance of Israel which, in the main, is in the future still. These two judgments and these two deliverances are comprehended in an undivided unity in the words of the prophet, Babel being regarded not only in its historical character, but also in its typical significance, as the beginning and the hearth of the kingdom of the world. Babel has this double significance in the Scriptures from the very commencement. Even the building of the city with a tower intended to reach to heaven was a work of human pride, and an ungodly display of power (Gen 11:4.); and after its erection Babel was made by Nimrod the beginning of the empire of the world (Gen 10:10). It was from these two facts that Babel became the type of the imperial power, and not because the division of the human race into nations with different languages, and their dispersion over the whole earth, had their origin there (see A. ch. Lmmert, Babel, das Thier und der falsche Prophet. Goth. 1862, p. 36ff.); and it is in this typical significance of Babel that we have to seek not only for the reason for the divine purpose to banish the people of God to Babel, when they were given up to the power of the kingdom of the world, but also for a point of connection for the prophetic announcement when this purpose had been communicated to the prophet's mind. Micah accordingly predicts the carrying away of the daughter Zion to Babel, and her deliverance there out of the power of her enemies, not because Babel along with Nineveh was the metropolis of the world-empire of his time, or a chief city of that empire, but because Babel, from its very origin, was a type and symbol of the imperial power. That the words of Micah, in their deepest sense, should be so interpreted, is not only warranted, but necessitated, by the announcement which follows in Mic 4:11-13 of the victorious conflict of Zion with many nations, which points far beyond the conflicts of the Jews in the times succeeding the captivity.
Geneva 1599
4:9 Now why dost thou cry out aloud? [is (l) there] no king in thee? is thy counsellor perished? for pangs have taken thee as a woman in travail.
(l) In the meantime he shows that they would endure great troubles and temptations, when they saw themselves neither to have king nor counsel.
John Gill
4:9 Now why dost thou cry out aloud?.... Or "cry a cry" (w); a vehement one, or set up a most lamentable cry, as if no help or hope were to be had, but as in the most desperate condition: here the prophet represents the Jews as if they were already in captivity, and in the utmost distress, and as they certainly would be; and yet had no reason to despair of deliverance and salvation, since the Messiah would certainly come to them, and his kingdom would be set up among them, The word used has sometimes the notion of friendship and association; hence the Targum renders it,
"now why art thou joined to the people?''
and so Jarchi,
"thou hast no need to seek friends and lovers, the kings of Egypt and Assyria, for help.''
And which sense of the word as approved by Gussetius (x).
Is there no king in thee? is thy counsellor perished? he it so that they were; as was the case when Zedekiah was taken and carried captive, and his princes, nobles, and counsellors killed; yet God, their King and Counsellor, was with them, to keep and preserve them, counsel, instruct, and comfort them, and at last to deliver and save them; and the King Messiah would be raised up, and sent unto them in due time, who is the Wonderful Counsellor Isaiah had prophesied of:
for pangs have taken thee as a worn an in travail; which is often expressive of great sufferings and sorrows; and yet, as the pangs of a woman in travail do not continue always, but have an end, so would theirs, and therefore there was no reason for despair; and as, when she brings forth her issue, her sorrow is turned into joy, this would be their case.
(w) "quid vociferabis vociferationem", Pagninus, Montanus. So Vatablus, Drusius. (x) Ebr. Comment. p. 789.
John Wesley
4:9 Now - Now I have promised such great things to you. No king - Thou hast lost thy king Zedekiah, but thy God, thy king is with thee. Thy counsellor - Hast thou none among thy wise counsellors left? Yet the Wonderful Counsellor is with thee. Messiah, the wisdom of his father, hath the conduct of thy sufferings, deliverance and re - establishment.
Robert Jamieson, A. R. Fausset and David Brown
4:9 Addressed to the daughter of Zion, in her consternation at the approach of the Chaldeans.
is there no king in thee?--asked tauntingly. There is a king in her; but it is the same as if there were none, so helpless to devise means of escape are he and his counsellors [MAURER]. Or, Zion's pains are because her king is taken away from her (Jer 52:9; Lam 4:20; Ezek 12:13) [CALVIN]. The former is perhaps the preferable view (compare Jer 49:7). The latter, however, describes better Zion's kingless state during her present long dispersion (Hos 3:4-5).
4:104:10: Երկնեա՛ եւ զօրացի՛ր, եւ մերձեա՛ դուստր Սիոնի իբրեւ զծննդական։ Զի այժմ ելցե՛ս ՚ի քաղաքէ, եւ բնակեցուցի՛ց զքեզ ՚ի դաշտի. եւ հասցես մինչեւ ՚ի Բաբելոն. եւ անտի փրկեսցէ զքեզ՝ եւ անտի ապրեցուսցէ զքեզ Տէր Աստուած քո ՚ի ձեռաց թշնամեաց քոց[10582]։ [10582] Բազումք. Եւ մերձեաց դուստր։
10 Սիոնի՛ դուստր, երկունքի մէջ ընկի՛ր, զօրացի՛ր եւ մօտեցի՛ր ինչպէս ծննդկան, որովհետեւ հիմա դուրս պիտի գաս քաղաքից, քեզ պիտի բնակեցնեմ դաշտում, դու պիտի հասնես մինչեւ Բաբելոն. եւ քո Տէր Աստուածը այնտեղ կը փրկի քեզ, այնտեղ կ’ազատի քեզ քո թշնամիների ձեռքից:
10 Ցաւ քաշէ՛ ու ծննդականի պէս երկունքի մէջ եղի՛ր, ո՛վ Սիօնի աղջիկ, Քանզի հիմա քաղաքէն պիտի ելլես Ու դաշտի մէջ պիտի բնակիս Ու մինչեւ Բաբելոն պիտի երթաս Եւ հոն պիտի ազատիս։Հոն Տէրը քեզ պիտի ազատէ քու թշնամիներուդ ձեռքէն։
Երկնեա եւ [43]զօրացիր, եւ մերձեաց``, դուստր Սիոնի, իբրեւ զծննդական. զի այժմ ելցես ի քաղաքէ, եւ [44]բնակեցուցից զքեզ`` ի դաշտի, եւ հասցես մինչեւ ի Բաբելոն. [45]եւ անտի փրկեսցէ զքեզ`` եւ անտի ապրեցուսցէ զքեզ Տէր [46]Աստուած քո`` ի ձեռաց թշնամեաց քոց:

4:10: Երկնեա՛ եւ զօրացի՛ր, եւ մերձեա՛ դուստր Սիոնի իբրեւ զծննդական։ Զի այժմ ելցե՛ս ՚ի քաղաքէ, եւ բնակեցուցի՛ց զքեզ ՚ի դաշտի. եւ հասցես մինչեւ ՚ի Բաբելոն. եւ անտի փրկեսցէ զքեզ՝ եւ անտի ապրեցուսցէ զքեզ Տէր Աստուած քո ՚ի ձեռաց թշնամեաց քոց[10582]։
[10582] Բազումք. Եւ մերձեաց դուստր։
10 Սիոնի՛ դուստր, երկունքի մէջ ընկի՛ր, զօրացի՛ր եւ մօտեցի՛ր ինչպէս ծննդկան, որովհետեւ հիմա դուրս պիտի գաս քաղաքից, քեզ պիտի բնակեցնեմ դաշտում, դու պիտի հասնես մինչեւ Բաբելոն. եւ քո Տէր Աստուածը այնտեղ կը փրկի քեզ, այնտեղ կ’ազատի քեզ քո թշնամիների ձեռքից:
10 Ցաւ քաշէ՛ ու ծննդականի պէս երկունքի մէջ եղի՛ր, ո՛վ Սիօնի աղջիկ, Քանզի հիմա քաղաքէն պիտի ելլես Ու դաշտի մէջ պիտի բնակիս Ու մինչեւ Բաբելոն պիտի երթաս Եւ հոն պիտի ազատիս։Հոն Տէրը քեզ պիտի ազատէ քու թշնամիներուդ ձեռքէն։
zohrab-1805▾ eastern-1994▾ western am▾
4:104:10 Страдай и мучься болями, дщерь Сиона, как рождающая, ибо ныне ты выйдешь из города и будешь жить в поле, и дойдешь до Вавилона: там будешь спасена, там искупит тебя Господь от руки врагов твоих.
4:10 ὤδινε ωδινω have contractions καὶ και and; even ἀνδρίζου ανδριζομαι man; valiant καὶ και and; even ἔγγιζε εγγιζω get close; near θύγατερ θυγατηρ daughter Σιων σιων Siōn; Sion ὡς ως.1 as; how τίκτουσα τικτω give birth; produce διότι διοτι because; that νῦν νυν now; present ἐξελεύσῃ εξερχομαι come out; go out ἐκ εκ from; out of πόλεως πολις city καὶ και and; even κατασκηνώσεις κατασκηνοω nest; camp ἐν εν in πεδίῳ πεδιον and; even ἥξεις ηκω here ἕως εως till; until Βαβυλῶνος βαβυλων Babylōn; Vavilon ἐκεῖθεν εκειθεν from there ῥύσεταί ρυομαι rescue σε σε.1 you καὶ και and; even ἐκεῖθεν εκειθεν from there λυτρώσεταί λυτροω ransom σε σε.1 you κύριος κυριος lord; master ὁ ο the θεός θεος God σου σου of you; your ἐκ εκ from; out of χειρὸς χειρ hand ἐχθρῶν εχθρος hostile; enemy σου σου of you; your
4:10 ח֧וּלִי ḥˈûlî חיל have labour pain, to cry וָ wā וְ and גֹ֛חִי ḡˈōḥî גיח burst forth בַּת־ baṯ- בַּת daughter צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion כַּ ka כְּ as † הַ the יֹּֽולֵדָ֑ה yyˈôlēḏˈā ילד bear כִּֽי־ kˈî- כִּי that עַתָּה֩ ʕattˌā עַתָּה now תֵצְאִ֨י ṯēṣᵊʔˌî יצא go out מִ mi מִן from קִּרְיָ֜ה qqiryˈā קִרְיָה town וְ wᵊ וְ and שָׁכַ֣נְתְּ šāḵˈant שׁכן dwell בַּ ba בְּ in † הַ the שָּׂדֶ֗ה śśāḏˈeh שָׂדֶה open field וּ û וְ and בָ֤את vˈāṯ בוא come עַד־ ʕaḏ- עַד unto בָּבֶל֙ bāvˌel בָּבֶל Babel שָׁ֣ם šˈām שָׁם there תִּנָּצֵ֔לִי tinnāṣˈēlî נצל deliver שָׁ֚ם ˈšām שָׁם there יִגְאָלֵ֣ךְ yiḡʔālˈēḵ גאל redeem יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מִ mi מִן from כַּ֖ף kkˌaf כַּף palm אֹיְבָֽיִךְ׃ ʔōyᵊvˈāyiḵ איב be hostile
4:10. dole et satage filia Sion quasi parturiens quia nunc egredieris de civitate et habitabis in regione et venies usque ad Babylonem ibi liberaberis ibi redimet te Dominus de manu inimicorum tuorumBe in pain and labour, O daughter of Sion, as a woman that bringeth forth: for now shalt thou go out of the city, and shalt dwell in the country, and shalt come even to Babylon, there thou shalt be delivered: there the Lord will redeem thee out of the hand of thy enemies.
10. Be in pain, and labour to bring forth, O daughter of Zion, like a woman in travail: for now shalt thou go forth out of the city, and shalt dwell in the field, and shalt come even unto Babylon; there shalt thou be rescued; there shall the LORD redeem thee from the hand of thine enemies.
4:10. Be grieved and overwhelmed, daughter of Zion, like a woman giving birth. For now you must depart from the city and dwell in the countryside, and you will approach even to Babylon. There you will be delivered. There the Lord will redeem you from the hand of your adversaries.
4:10. Be in pain, and labour to bring forth, O daughter of Zion, like a woman in travail: for now shalt thou go forth out of the city, and thou shalt dwell in the field, and thou shalt go [even] to Babylon; there shalt thou be delivered; there the LORD shall redeem thee from the hand of thine enemies.
Be in pain, and labour to bring forth, O daughter of Zion, like a woman in travail: for now shalt thou go forth out of the city, and thou shalt dwell in the field, and thou shalt go [even] to Babylon; there shalt thou be delivered; there the LORD shall redeem thee from the hand of thine enemies:

4:10 Страдай и мучься болями, дщерь Сиона, как рождающая, ибо ныне ты выйдешь из города и будешь жить в поле, и дойдешь до Вавилона: там будешь спасена, там искупит тебя Господь от руки врагов твоих.
4:10
ὤδινε ωδινω have contractions
καὶ και and; even
ἀνδρίζου ανδριζομαι man; valiant
καὶ και and; even
ἔγγιζε εγγιζω get close; near
θύγατερ θυγατηρ daughter
Σιων σιων Siōn; Sion
ὡς ως.1 as; how
τίκτουσα τικτω give birth; produce
διότι διοτι because; that
νῦν νυν now; present
ἐξελεύσῃ εξερχομαι come out; go out
ἐκ εκ from; out of
πόλεως πολις city
καὶ και and; even
κατασκηνώσεις κατασκηνοω nest; camp
ἐν εν in
πεδίῳ πεδιον and; even
ἥξεις ηκω here
ἕως εως till; until
Βαβυλῶνος βαβυλων Babylōn; Vavilon
ἐκεῖθεν εκειθεν from there
ῥύσεταί ρυομαι rescue
σε σε.1 you
καὶ και and; even
ἐκεῖθεν εκειθεν from there
λυτρώσεταί λυτροω ransom
σε σε.1 you
κύριος κυριος lord; master
ο the
θεός θεος God
σου σου of you; your
ἐκ εκ from; out of
χειρὸς χειρ hand
ἐχθρῶν εχθρος hostile; enemy
σου σου of you; your
4:10
ח֧וּלִי ḥˈûlî חיל have labour pain, to cry
וָ וְ and
גֹ֛חִי ḡˈōḥî גיח burst forth
בַּת־ baṯ- בַּת daughter
צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion
כַּ ka כְּ as
הַ the
יֹּֽולֵדָ֑ה yyˈôlēḏˈā ילד bear
כִּֽי־ kˈî- כִּי that
עַתָּה֩ ʕattˌā עַתָּה now
תֵצְאִ֨י ṯēṣᵊʔˌî יצא go out
מִ mi מִן from
קִּרְיָ֜ה qqiryˈā קִרְיָה town
וְ wᵊ וְ and
שָׁכַ֣נְתְּ šāḵˈant שׁכן dwell
בַּ ba בְּ in
הַ the
שָּׂדֶ֗ה śśāḏˈeh שָׂדֶה open field
וּ û וְ and
בָ֤את vˈāṯ בוא come
עַד־ ʕaḏ- עַד unto
בָּבֶל֙ bāvˌel בָּבֶל Babel
שָׁ֣ם šˈām שָׁם there
תִּנָּצֵ֔לִי tinnāṣˈēlî נצל deliver
שָׁ֚ם ˈšām שָׁם there
יִגְאָלֵ֣ךְ yiḡʔālˈēḵ גאל redeem
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
מִ mi מִן from
כַּ֖ף kkˌaf כַּף palm
אֹיְבָֽיִךְ׃ ʔōyᵊvˈāyiḵ איב be hostile
4:10. dole et satage filia Sion quasi parturiens quia nunc egredieris de civitate et habitabis in regione et venies usque ad Babylonem ibi liberaberis ibi redimet te Dominus de manu inimicorum tuorum
Be in pain and labour, O daughter of Sion, as a woman that bringeth forth: for now shalt thou go out of the city, and shalt dwell in the country, and shalt come even to Babylon, there thou shalt be delivered: there the Lord will redeem thee out of the hand of thy enemies.
4:10. Be grieved and overwhelmed, daughter of Zion, like a woman giving birth. For now you must depart from the city and dwell in the countryside, and you will approach even to Babylon. There you will be delivered. There the Lord will redeem you from the hand of your adversaries.
4:10. Be in pain, and labour to bring forth, O daughter of Zion, like a woman in travail: for now shalt thou go forth out of the city, and thou shalt dwell in the field, and thou shalt go [even] to Babylon; there shalt thou be delivered; there the LORD shall redeem thee from the hand of thine enemies.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Страдай и мучайся болями (vagochi): ввиду неясности последнего глагола (gochi) он передается различно: у LXX - andrizou, слав. "мужайся", у блаж. Иеронима satage думай, у других diateinou напрягайся. К гл. "мужайся" в слав. присоединяется еще и другой - "и приближайся", греч. eggize, но этот глагол отсутствует во многих греч. списках. - Дойдешь до Вавилона: выселение народа из города закончится поселением в Вавилоне. Пророк говорит о Вавилоне не как только о провинции Ассирийского царства, в которую переселены иудеи ассириянами, а как о самостоятельном царстве: именно от вавилонян, а не от ассириян, которым во время Михея подчинены были вавилоняне, пророк ожидает пленения. Отрицательная критика (Новак, Марти), не допуская, чтобы пророческие предсказания возвышались над горизонтом времени пророков, считает невозможным и то, чтобы Михей пророчествовал о завоевании Иерусалима вавилонянами, так как Вавилон в то время не был еще мировою державою и составлял только подвластную Ассирии провинцию. На этом основании рассматриваемые слова считаются позднейшей вставкой в кн. Михея. Но, очевидно, при признании пророчества сверхъестественным явлением указанное недоумение исчезает. - В конце ст. 10-го пророк говорит о предстоящем освобождение народа из плена.
Adam Clarke: Commentary on the Bible - 1831
4:10: There shalt thou be delivered - There God shall meet thee; and by redeeming thee from thy captivity, bringing thee back to thine own land, and finally converting thee unto himself, shall deliver thee from the burden of grief and wo which thou now bearest, and under which thou dost groan.
Albert Barnes: Notes on the Bible - 1834
4:10: Be in pain, and labor to bring forth - (Literally, Writhe and burst forth,) as if to say, "thou must suffer, but thy suffering and thy joy shall be one. Thou canst not have the joy without the suffering. As surely as thou sufferest, thou shalt have joy. In all sorrow, lose not faith and hope, and "thou shalt be sorrowful, but thy sorrow shall be turned into joy" Joh 16:20. Cyril: "Good daughter, be very patient in the pangs, bear up against your sorrows," so shall the birth be nigh. Yet for the time she must "go forth out of the city" into captivity. "And thou shalt dwell in the field," houseless, under tents, as captives were accustomed to be kept, until all were gathered together to be led away; a sore exchange for her former luxury, and in requital of their oppression Amo 6:1-14; Mic 2:8-9.
And thou shalt go even to Babylon - Not Babylon, but Assyria was the scourge of God in Micah's time. Babylon was scarcely known, a far country Kg2 20:14. Yet Micah is taught of God to declare that thither shall the two tribes be carried captive, although the ten were carried captive by Assyria. "There (see the note at Hos 2:15) shalt thou be delivered, there the Lord shall redeem thee from the hand of thine enemies." God's judgments, or purifying trials, or visitation of His saints, hold their way, until their end be reached. They who suffer them cannot turn them aside; they who inflict them cannot add to them or detain them. The prison house is the place of deliverance to Joseph and Peter; the Red Sea to Israel; the judges were raised up, when Israel was mightily oppressed; Jabesh-Gilead was delivered when the seventh day was come Sa1 11:3, Sa1 11:10-11; the walls of Jerusalem were the end of Sennacherib; Judah should have long been in the very hand and grasp of Babylon, yet must its clenched hand be opened.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:10: and labour: Isa 66:7-9; Hos 13:13; Joh 16:20-22
shalt thou: Kg2 20:18, Kg2 25:4; Ch2 33:11, Ch2 36:20; Hos 1:10, Hos 2:14; Rev 12:14
there shalt: Mic 7:8-13; Ezr 1:1, Ezr 1:2; Isa 45:13, Isa 48:20, Isa 52:9-12; Zac 2:7-9
redeem: Psa 106:10; Jer 15:21
John Gill
4:10 Be in pain, and labour to bring forth, O daughter of Zion,
like a woman in travail,.... Bear thy troubles and calamities, sufferings and sorrows, patiently, and expect deliverance from them, as a woman in such circumstances does: or, as some render it in the future, "thou shalt be in pain", &c. (y); and so is a prediction of their distress and captivity, which is expressed in plainer terms in the following clauses:
for now shalt thou go forth out of the city; the city of Jerusalem; either by flight, in a private and secret manner, as Zedekiah and his princes, and part of his army did; or by force, being taken and led out by the enemy:
and thou shalt dwell in the field; being turned out of their houses, they were obliged to lodge in the fields, while they were collected together, and in a body marched as captives to Babylon; and while on the road lay in the open fields, and not in houses, who had been used to dwell in a city, and in their panelled houses; but now even their city itself was ploughed like a field, as before predicted:
and thou shalt go even to Babylon; to the city of Babylon, as their king did, and many of them also; and others of them into various parts of that kingdom: this is a clear prophecy of the Babylonish captivity, which came to pass upwards of a hundred years after this:
there shalt thou be delivered; after seventy years captivity, by the hand of Cyrus; who taking the city of Babylon, and making himself master of the whole empire, delivered the Jews from their bondage, and gave them liberty to return to their own land:
there the Lord shall redeem thee from the hand of thine enemies; the Chaldeans: and this was typical of the deliverance and redemption of all the Lord's people from the hand of all their spiritual enemies; from Satan and the world, law, death, and hell; by the blood of the great Redeemer, and near kinsman of his people, the Lord Jesus Christ.
(y) "dolebis ac suspirabis", so some in Vatablus.
John Wesley
4:10 In pain - Thou shalt have troubles, sorrows, and dangers in the wars against the Babylonians, and in the captivity under them. Now - Shortly. In the field - In their journey to Babylon they were forced to lodge in the fields. Delivered - By Cyrus, by Darius, and by Artaxerxes; and this was a type of a greater deliverance. Redeem - The Hebrew word points out a redemption by the next kinsman, and so minds us of the Messiah, the great redeemer of the church.
Robert Jamieson, A. R. Fausset and David Brown
4:10 Be in pain, and labour--carrying on the metaphor of a pregnant woman. Thou shalt be affected with bitter sorrows before thy deliverance shall come. I do not forbid thy grieving, but I bring thee consolation. Though God cares for His children, yet they must not expect to be exempt from trouble, but must prepare for it.
go forth out of the city--on its capture. So "come out" is used 4Kings 24:12; Is 36:16.
dwell in the field--namely, in the open country, defenseless, instead of their fortified city. Beside the Chebar (Ps 137:1; Ezek 3:15).
Babylon--Like Isaiah, Micah looks beyond the existing Assyrian dynasty to the Babylonian, and to Judah's captivity under it, and restoration (Is 39:7; Is 43:14; Is 48:20). Had they been, as rationalists represent, merely sagacious politicians, they would have restricted their prophecies to the sphere of the existing Assyrian dynasty. But their seeing into the far-off future of Babylon's subsequent supremacy, and Judah's connection with her, proves them to be inspired prophets.
there . . . there--emphatic repetition. The very scene of thy calamities is to be the scene of thy deliverance. In the midst of enemies, where all hope seems cut off, there shall Cyrus, the deliverer, appear (compare Judg 14:14). Cyrus again being the type of the greater Deliverer, who shall finally restore Israel.
4:114:11: Եւ արդ ժողովեցան ՚ի վերայ քո ազգք բազումք. որք ասէին. Եկայք ոտնհա՛ր լիցուք, եւ տեսցեն աչք մեր ՚ի վերայ Սիոնի։
11 Ահա հաւաքուեցին քեզ վրայ բազում ժողուվուրդներ, որոնք ասում էին. «Եկէ՛ք ոտնահարենք նրան, եւ մեր աչքերը թող տեսնեն Սիոնի անկումը»:
11 Հիմա քու վրադ շատ ազգեր հաւաքուեցան, որոնք կ’ըսեն.«Թող անիկա պղծուի Ու մեր աչքերը Սիօնը թող տեսնեն»։
Եւ արդ ժողովեցան ի վերայ քո ազգք բազումք, որք ասէին. [47]Եկայք ոտնհար լիցուք``, եւ տեսցեն աչք մեր ի վերայ Սիոնի:

4:11: Եւ արդ ժողովեցան ՚ի վերայ քո ազգք բազումք. որք ասէին. Եկայք ոտնհա՛ր լիցուք, եւ տեսցեն աչք մեր ՚ի վերայ Սիոնի։
11 Ահա հաւաքուեցին քեզ վրայ բազում ժողուվուրդներ, որոնք ասում էին. «Եկէ՛ք ոտնահարենք նրան, եւ մեր աչքերը թող տեսնեն Սիոնի անկումը»:
11 Հիմա քու վրադ շատ ազգեր հաւաքուեցան, որոնք կ’ըսեն.«Թող անիկա պղծուի Ու մեր աչքերը Սիօնը թող տեսնեն»։
zohrab-1805▾ eastern-1994▾ western am▾
4:114:11 А теперь собрались против тебя многие народы и говорят: >
4:11 καὶ και and; even νῦν νυν now; present ἐπισυνήχθη επισυναγω gather together; bring in ἐπὶ επι in; on σὲ σε.1 you ἔθνη εθνος nation; caste πολλὰ πολυς much; many οἱ ο the λέγοντες λεγω tell; declare ἐπιχαρούμεθα επιχαιρω and; even ἐπόψονται επειδον look on; have regard ἐπὶ επι in; on Σιων σιων Siōn; Sion οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight ἡμῶν ημων our
4:11 וְ wᵊ וְ and עַתָּ֛ה ʕattˈā עַתָּה now נֶאֶסְפ֥וּ neʔesᵊfˌû אסף gather עָלַ֖יִךְ ʕālˌayiḵ עַל upon גֹּויִ֣ם gôyˈim גֹּוי people רַבִּ֑ים rabbˈîm רַב much הָ hā הַ the אֹמְרִ֣ים ʔōmᵊrˈîm אמר say תֶּחֱנָ֔ף teḥᵉnˈāf חנף alienate וְ wᵊ וְ and תַ֥חַז ṯˌaḥaz חזה see בְּ bᵊ בְּ in צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion עֵינֵֽינוּ׃ ʕênˈênû עַיִן eye
4:11. et nunc congregatae sunt super te gentes multae quae dicunt lapidetur et aspiciat in Sion oculus nosterAnd now many nations are gathered together against thee, and they say: Let her be stoned: and let our eye look upon Sion.
11. And now many nations are assembled against thee, that say, Let her be defiled, and let our eye see upon Zion.
4:11. And now many peoples have been gathered together against you, and they say, “Let her be stoned and let our eyes gaze upon Zion.”
4:11. Now also many nations are gathered against thee, that say, Let her be defiled, and let our eye look upon Zion.
Now also many nations are gathered against thee, that say, Let her be defiled, and let our eye look upon Zion:

4:11 А теперь собрались против тебя многие народы и говорят: <<да будет она осквернена, и да наглядится око наше на Сион!>>
4:11
καὶ και and; even
νῦν νυν now; present
ἐπισυνήχθη επισυναγω gather together; bring in
ἐπὶ επι in; on
σὲ σε.1 you
ἔθνη εθνος nation; caste
πολλὰ πολυς much; many
οἱ ο the
λέγοντες λεγω tell; declare
ἐπιχαρούμεθα επιχαιρω and; even
ἐπόψονται επειδον look on; have regard
ἐπὶ επι in; on
Σιων σιων Siōn; Sion
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
ἡμῶν ημων our
4:11
וְ wᵊ וְ and
עַתָּ֛ה ʕattˈā עַתָּה now
נֶאֶסְפ֥וּ neʔesᵊfˌû אסף gather
עָלַ֖יִךְ ʕālˌayiḵ עַל upon
גֹּויִ֣ם gôyˈim גֹּוי people
רַבִּ֑ים rabbˈîm רַב much
הָ הַ the
אֹמְרִ֣ים ʔōmᵊrˈîm אמר say
תֶּחֱנָ֔ף teḥᵉnˈāf חנף alienate
וְ wᵊ וְ and
תַ֥חַז ṯˌaḥaz חזה see
בְּ bᵊ בְּ in
צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion
עֵינֵֽינוּ׃ ʕênˈênû עַיִן eye
4:11. et nunc congregatae sunt super te gentes multae quae dicunt lapidetur et aspiciat in Sion oculus noster
And now many nations are gathered together against thee, and they say: Let her be stoned: and let our eye look upon Sion.
4:11. And now many peoples have been gathered together against you, and they say, “Let her be stoned and let our eyes gaze upon Zion.”
4:11. Now also many nations are gathered against thee, that say, Let her be defiled, and let our eye look upon Zion.
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
11. Пророк обращается к современному положению народа и указывает на то, как относятся к народу его враги. - Да будет она осквернена, т. е. осквернена человеческою кровью, кровью, пролитою во время войны, вообще уничтожена; в Вульг. - lapidetur, т. е. да будет побита камнями, как прелюбодейца - LXX передали мысль подлинника свободно: epicaroumeqa, слав. "порадуемся". - Да наглядится око наше на Сион: пророк желает указать на злорадство врагов по поводу уничтожения Сиона.
Adam Clarke: Commentary on the Bible - 1831
4:11: Many nations are gathered against thee - The Chaldeans, who were composed of many nations. And, we may add, all the surrounding nations were their enemies; and rejoiced when the Chaldean army had overthrown Jerusalem, destroyed the temple, and led the people away captive.
Let her be defiled - This was their cry and their wish: Let Jerusalem be laid as low as she can be, like a thing defiled and cast away with abhorrence; that their eyes might look upon Zion with scorn, contempt, and exultation.
Albert Barnes: Notes on the Bible - 1834
4:11: Now also - (And now.) The prophet had already spoken of the future before them, with this word Now. Then, he distinctly prophesied the captivity to Babylon. Twice more he begins anew; as Holy Scripture, so often, in a mystery, whether speaking of evil or of good, of deliverance or of punishment, uses a threefold form. In these two, no mention is made of the enemy, and so there is some uncertainty. But the course must apparently be either backward or forward. They must either be two nearer futures before the Captivity, or two more distant after it. This second gathering might, in itself, either be that of the Assyrian hosts under Sennacherib out of all the nations subject to him; or that of the many petty nations in the time of the Maccabees, who took advantage of the Syrians' oppression, to combine to eradicate the Jews (1 Macc. 5:1, 2). If understood of Sennacherib, the prophet, having foretold the entire captivity of the whole people to Babylon, would have prophesied the sudden destruction of a nearer enemy, whose miraculous and instantaneous overthrow should be the earnest of the destruction of Babylon and of their deliverance from it. This would suit well with the description, "He shall gather them as sheaves to the floor," and would correspond well with the descriptions in Isaiah. On the other hand, whereas this description would suit any other event, in which man gathered his strength against God and was overthrown, the following words, "Arise and thresh, O daughter of Zion," etc., fit better with the victories of the Maccabees, in which Israel was active, than with the overthrow of Sennacherib, in which they were wholly passive, and God did all for them, as Isaiah and Nahum foretell the same overthrow Isa 10:24-34; Isa 14:24, Isa 14:5; Isa 17:12-14; Isa 29:7-8; Nah 1:10-13. Then also, if the course of the description was backward:
1) the captivity in Babylon
2) the destruction of Sennacherib
There is no earlier event to correspond with "the smiting of the judge of Israel on the cheek" (Mic 5:1-4 in Hebrew). The malice also of the nations gathered against Zion suits better with the abiding character of the petty nations, and of their hereditary envy against Israel and its high claims. To Nineveh and Babylon, Israel was but one little corner of ground, which rounded their territory and connected them with Egypt. They disdained them, even while they sought to subdue them. Micah describes the exultation of petty gratified rivalry.
That say, let her be defiled - The bad have a keen eye for the haltings and inconsistencies and falls of God's people, for which they are ever on the watch. Like Satan, they are first tempters, then the accusers; first desecrators, then sanctimonious justiciaries. God, in His judgment, leaves what has been inwardly defiled to be outwardly profaned. "If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple are ye" Co1 3:17. "The faithful city had become a harlot" Isa 1:21. "The land had become polluted by its inhabitants" Jer 3:9; Psa 106:38; Isa 24:5. Now it was to be polluted by the enemy. Its seducers ask for the judgment of God. "It has become like us in its deeds; let it no more be distinguished from us by the name of the people of God."
And let our eye look upon Zion - With pleasure upon its desolation, and feed itself with its misery. : "Where the eye, there love; where the hand, there pain." "They opened their mouth wide against me: they said, Aha, Aha, our eye hath seen" Psa 35:21. The world hates the Church; Edom, Israel; it cannot be satisfied with beholding its chastisements Mic 7:10; Oba 1:12. The sufferings of the Martyrs were the choice spectacle of the pagan.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:11: many: Isa 5:25-30, Isa 8:7, Isa 8:8; Jer 52:4; Lam 2:15, Lam 2:16; Joe 3:2-15
let our: Mic 7:10; Oba 1:12
Carl Friedrich Keil and Franz Delitzsch
4:11
The daughter Zion, when rescued from Babel, overcomes all hostile powers in the strength of her God. Mic 4:11. "And now many nations have assembled together against thee, who say, Let her be profaned, and let our eyes look upon Zion. Mic 4:12. But they know not the thoughts of Jehovah, and understand not His counsel; for He has gathered them together like sheaves for the threshing-floor. Mic 4:13. Rise up and thresh, O daughter Zion: for I make thy horn iron, and I make thy hoofs brass; and thou wilt crush many nations: and I ban their gain to Jehovah, and their substance to the Lord of the whole earth." With ועתּה, corresponding to עתּה in Mic 4:9, there commences a new scene, which opens to the prophet's mental eye. Many nations have assembled together against the daughter Zion (עליך pointing back to בּת ציּון in Mic 4:10), with the intention of profaning her, and feasting their eyes upon the profaned one. It is the holiness of Zion, therefore, which drives the nations to attack her. תּחנף, let her be or become profaned: not by the sins or bloodguiltiness of her inhabitants (Jer 3:2; Is 24:5), for this is not appropriate in the mouths of heathen; but through devastation or destruction let her holiness be taken from her. They want to show that there is nothing in her holiness, and to feast their eyes upon the city thus profaned. חזה with ב, to look upon a thing with interest, here with malicious pleasure. On the singular tachaz, followed by the subject in the plural, see Ewald 317, a. To this design on the part of the heathen, the prophet (Mic 4:12) opposes the counsel of the Lord. Whilst the heathen assemble together against Zion, with the intention of profaning her by devastation, the Lord has resolved to destroy them in front of Zion. The destruction which they would prepare for Zion will fall upon themselves, for the Lord gathers them together like sheaves upon the threshing-floor, to thresh, i.e., destroy, them. כּי does not mean "that," but "for." The sentence explains the assertion that they do not understand the counsel of the Lord. כּעמיר, with the generic article, equivalent to "like sheaves." This judgment Zion is to execute upon the heathen. The figurative expression, "Rise up, and thresh," etc., rests upon the oriental custom of threshing out corn with oxen, i.e., of having it trodden out with their hoofs (see Paulsen, Ackerbau der Morgenlnder, 41). In this, of course, only the strength of the hoofs was considered. But as the horn of the ox is a figure frequently used for destructive power (see Deut 33:17; 3Kings 22:11; Amos 6:13, etc.), the prophet combines this figure, to strengthen the idea of crushing power, and express the thought that the Lord will equip Zion perfectly with the strength requisite to destroy the nations. והחרמתּי is the first person, and must not be altered into or regarded as the second, as it has been in the lxx and Syriac, and by Jerome. The prophet does not speak in the name of the theocratic nation, as Jerome supposes, but continues to represent Jehovah as speaking, as in אשׂים, with which, however, instead of לי, the noun ליהוה is used, to give greater clearness to the thought that it is Jehovah, the God and Lord of the whole earth, who will destroy the nations that have rebelled against Him and His kingdom, wresting their possessions from them, and taking them back to Himself. For everything laid under the ban belonged to the Lord, as being most holy (Lev 27:28). חיל, property, wealth, the sum and substance of the possessions. Israel is not to enrich itself by plundering the defeated foe, but Jehovah will sanctify the possessions of the heathen to Himself, to whom they belong as Lord of the whole earth, by laying them under the ban: that is to say, He will apply them to the glorification of His kingdom.
There has been a diversity of opinion as to the historical allusion, or the fulfilment of these verses. So much, however, is obvious at the very outset, namely, that they cannot be made to refer to the same event as Mic 4:9, that is to say, to the siege of Jerusalem by the Assyrians, without bringing the prophet into the most striking contradiction to himself. For, since Mic 4:10 predicts not a partial deportation, but the complete carrying away of Israel to Babel, and Mic 4:13 the perfect deliverance of Jerusalem, the people wandering out of Jerusalem into captivity (Mic 4:10) cannot possibly be the enemies who lead it away, beating it utterly before Jerusalem, and banning their possessions to the Lord. There is more to favour the allusion to the victorious conflicts of the Maccabees with the Syrians, for which Theodoret, Calvin, Hengstenberg, and others decide, since these conflicts occurred in the period intervening between the return of the Jews from the Babylonian captivity (Mic 4:10) and the coming of the Messiah (Mic 5:12). But even this allusion corresponds far too little to the words of the promise for us to be able to regard it as correct. Although, for example, the war of the Maccabees was a religious war in the strict sense of the word, since the Syrians, and with them the small neighbouring nations of the Jews, set themselves to attack Judah as the nation of God, and to exterminate Judaism, the gōyı̄m rabbı̄m who have assembled against Zion, and whom the Lord gathers together thither (Mic 4:11, Mic 4:12), point to a much greater even than the attacks made by the Syrians and the surrounding tribes upon Jerusalem in the time of the Maccabees. Gōyı̄, rabbı̄m (many nations) points back to gōyı̄m rabbı̄m and ‛ammı̄m rabbı̄m in Mic 4:2 and Mic 4:3, so that, both here and there, all the nations of the world that are hostile to God are included. Again, the defeat which they suffer before Jerusalem is much greater than the victory which the Maccabees achieved over their enemies. On the other hand, the circumstance that the Babylonian captivity is predicted in Mic 4:10, and the birth of the Messiah in Mic 5:1-2, and that the victorious conflicts of the Maccabees with the Syrians and the heathen neighbours of the Jews lie in the interim between these events, furnishes no sufficient proof that these conflicts must be referred to in Mic 4:11-13, simply because the assumption that, in Mic 4:9 -14, the attacks of the Chaldaeans, the Graeco-Syrians, and the Romans upon Zion are foretold in the order in which they followed one another in history, has no firm basis in the threefold recurrence of ‛attâh (now) in Mic 4:9, Mic 4:11, and Mic 5:1. As an event is introduced with ‛attâh in Mic 5:9, which does not follow the one predicted in Mic 5:8 in chronological sequence, but, on the contrary, the prophet comes back in ve‛attâh from the more remote to the more immediate future, it cannot be inferred from the ‛attâh in Mic 5:1 that the oppression mentioned there must follow the victory over many nations predicted in Mic 4:11-13 in chronological order, or that the siege and capture of Jerusalem by the Romans are referred to in Rom 5:1. Moreover, the proclamation in Rom 5:10 already goes beyond the Chaldaean catastrophe, and the liberation of the Jews from the Chaldaean exile, so that if the ve‛attâh in Rom 5:12 announces a conflict with Zion which will follow the events predicted in Rom 5:9 and Rom 5:10, we must not restrict the conflict to the wars of the Maccabees. We must therefore understand these verses as referring to the events already predicted by Joel (ch. 3), and afterwards by Ezekiel (Ezekiel 38, 39) and Zechariah (Zech 12:1-14), and in Rev_ 20:8.: i.e., to the last great attack which the nations of the world will make upon the church of the Lord, that has been redeemed from Babel and sanctified, with the design of exterminating the holy city of God from the face of the earth, and to which the attacks of the Syrians, and the rest of the nations surrounding Judah, upon the covenant nation in the times of the Maccabees, furnished but a feeble prelude. This view is favoured by the unmistakeable similarity between our verses and both Joel and Ezekiel.
The נאספוּ עליך גּויים רבּים in Mic 4:11, compared with קבּצם in Mic 4:12, points clearly back to וקבּצתּי את־הגּוים in Joel 3:2, compared with ונקבּצוּ in Mic 4:11; and the figure in Mic 4:12, of the gathering together of the nations like sheaves for the threshing-floor, to the similar figures of the ripening of the harvest and the treading of the full wine-press in Joel 3:13. And the use of gōyı̄m rabbı̄m in Micah is no reason for supposing that it differs in meaning from the kol-haggōyı̄m of Joel, since Micah uses gōyı̄m rabbı̄m in Mic 4:2 and Mic 4:3 for the totality of the nations of the world. Ezekiel, also, simply speaks of gōyı̄m rabbı̄m as assembling together with Gog to attack the mountains of Israel (Ezek 38:6, Ezek 38:9, Ezek 38:15); and in his case also, this attack of the nations upon Jerusalem is appended to the redemption of Israel effected at Babel. Again, the issue of this attack is the same in Micah as in Joel, Ezekiel, and Zechariah, - namely, the complete overthrow of the hostile nations by the people of Israel, who fight in the strength of the Lord, by which Jehovah manifests Himself to all nations as Lord of the whole earth, and proves Himself to be the Holy One (compare Mic 4:13 with Joel 3:12-13, and Ezek 38:16; Ezek 39:3.). Lastly, a decisive proof of the correctness of this allusion is to be found in the circumstance, that the attack of the nations is directed against Zion, which has now become holy, that it proceeds from hatred and enmity to His holiness, and has for its object the desecration of the city of God. This feature is by no means applicable to Jerusalem and Judah in the time of the Maccabees, but can only apply to the time when Israel, redeemed from Babel, forms a holy church of God, i.e., to the last period of the development of the kingdom of God, which began with Christ, but has not yet reached its fullest manifestation. "From the fact, however, that Zion, when sanctified, is to be delivered out of much greater danger than that from which it will not be delivered in the immediate future, and also that the refined and sanctified Zion will conquer and destroy an incomparably greater hostile force than that to which it will now soon succumb, it follows, in the clearest and most conclusive way, that in the nearest future it must be given up to the power of the world, because it is now unholy" (Caspari). This thought prepares the way for the transition to Mic 5:1, where the prophecy returns to the oppression foretold in Mic 4:9 and Mic 4:10.
John Gill
4:11 Now also many nations are gathered against thee,.... Which is to be understood, not of Sennacherib's army invading Judea, and besieging Jerusalem, in Hezekiah's time; for that was not threshed, as the phrase is afterwards used, or destroyed by the daughter of Zion, but by an angel from heaven: nor of the Babylonians or Chaldeans, since they succeeded in their attempt, and were the conquerors, and not conquered: rather this respects the times of the Maccabees, as the series of prophecy and history agreeing together shows; in which times many of the neighbouring nations of the Jews gave them a great deal of trouble, and especially Antiochus king of Syria; and many and mighty armies sent by him. The Jews, as Kimchi, Aben Ezra, and Abarbinel (z), interpret this of the armies of Gog and Magog, in the times of their vainly expected Messiah. Some Christian interpreters, with much more probability, understand this passage of the first times of the Gospel, and the opposition made to that and the Christian church, which yet in the issue prevailed; and perhaps it may have reference to the last times, and receive its full accomplishment in the battle at Armageddon, Rev_ 16:14;
that say, let her be defiled, and let our eye look upon Zion; either defiled with sin; so the Targum,
"that say, when will she sin, and our eye shall behold the fall of Zion?''
as the effect of her sin: or, as others, "let her play the hypocrite" (a); and be condemned as such: or rather, be defiled with slaughter and bloodshed, that they might be delighted with so pleasing a sight, and their eyes might feed with pleasure on an object so agreeable to their wishes.
(z) Mashmiah Jeshuah, fol. 62. 1. (a) "hypocrita fuit", Tigurine version; velut hypocrita damnatur", Tarnovius; "hypocrisi contaminabitur, Cocceius.
John Wesley
4:11 Now - The time is at hand. Defiled - Let her be polluted with blood, and let us enter, sack and destroy her temple and palaces. Look - With delight on her destruction.
Robert Jamieson, A. R. Fausset and David Brown
4:11 many nations--the subject peoples composing Babylon's armies: and also Edom, Ammon, &c., who exulted in Judah's fall (Lam 2:16; Obad 1:11-13).
defiled--metaphor from a virgin. Let her be defiled (that is, outraged by violence and bloodshed), and let our eye gaze insultingly on her shame and sorrow (Mic 7:10). Her foes desired to feast their eyes on her calamities.
4:124:12: Եւ նոքա ո՛չ գիտացին զխորհուրդ Տեառն, եւ ո՛չ ՚ի միտ առին զկամս նորա. զի ժողովեաց զնոսա իբրեւ զօրան ՚ի կալ.
12 Նրանք չիմացան Տիրոջ խորհուրդը, եւ նկատի չառան նրա կամքը, քանի որ Նա հաւաքեց նրանց ինչպէս հասկը կալում:
12 Բայց անոնք Տէրոջը խորհուրդները չեն գիտեր Ու անոր դիտաւորութիւնը չեն հասկնար, Քանզի ինք զանոնք կը հաւաքէ՝ ինչպէս որաները կալին մէջ կը հաւաքուին։
Եւ նոքա ոչ գիտացին զխորհուրդ Տեառն, եւ ոչ ի միտ առին զկամս նորա. զի ժողովեաց զնոսա իբրեւ զօրան ի կալ:

4:12: Եւ նոքա ո՛չ գիտացին զխորհուրդ Տեառն, եւ ո՛չ ՚ի միտ առին զկամս նորա. զի ժողովեաց զնոսա իբրեւ զօրան ՚ի կալ.
12 Նրանք չիմացան Տիրոջ խորհուրդը, եւ նկատի չառան նրա կամքը, քանի որ Նա հաւաքեց նրանց ինչպէս հասկը կալում:
12 Բայց անոնք Տէրոջը խորհուրդները չեն գիտեր Ու անոր դիտաւորութիւնը չեն հասկնար, Քանզի ինք զանոնք կը հաւաքէ՝ ինչպէս որաները կալին մէջ կը հաւաքուին։
zohrab-1805▾ eastern-1994▾ western am▾
4:124:12 Но они не знают мыслей Господних и не разумеют совета Его, что Он собрал их как снопы на гумно.
4:12 αὐτοὶ αυτος he; him δὲ δε though; while οὐκ ου not ἔγνωσαν γινωσκω know τὸν ο the λογισμὸν λογισμος account κυρίου κυριος lord; master καὶ και and; even οὐ ου not συνῆκαν συνιημι comprehend τὴν ο the βουλὴν βουλη intent αὐτοῦ αυτος he; him ὅτι οτι since; that συνήγαγεν συναγω gather αὐτοὺς αυτος he; him ὡς ως.1 as; how δράγματα δραγμα threshing floor
4:12 וְ wᵊ וְ and הֵ֗מָּה hˈēmmā הֵמָּה they לֹ֤א lˈō לֹא not יָֽדְעוּ֙ yˈāḏᵊʕû ידע know מַחְשְׁבֹ֣ות maḥšᵊvˈôṯ מַחֲשָׁבָה thought יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and לֹ֥א lˌō לֹא not הֵבִ֖ינוּ hēvˌînû בין understand עֲצָתֹ֑ו ʕᵃṣāṯˈô עֵצָה counsel כִּ֥י kˌî כִּי that קִבְּצָ֖ם qibbᵊṣˌām קבץ collect כֶּ ke כְּ as † הַ the עָמִ֥יר ʕāmˌîr עָמִיר grass גֹּֽרְנָה׃ gˈōrᵊnā גֹּרֶן threshing-floor
4:12. ipsi autem non cognoverunt cogitationes Domini et non intellexerunt consilium eius quia congregavit eos quasi faenum areaeBut they have not known the thoughts of the Lord, and have not understood his counsel: because he hath gathered them together as the hay of the floor.
12. But they know not the thoughts of the LORD, neither understand they his counsel: for he hath gathered them as the sheaves to the threshingfloor.
4:12. But they have not known the thoughts of the Lord, and they have not understood his counsel. For he has gathered them together like hay on a threshing floor.
4:12. But they know not the thoughts of the LORD, neither understand they his counsel: for he shall gather them as the sheaves into the floor.
But they know not the thoughts of the LORD, neither understand they his counsel: for he shall gather them as the sheaves into the floor:

4:12 Но они не знают мыслей Господних и не разумеют совета Его, что Он собрал их как снопы на гумно.
4:12
αὐτοὶ αυτος he; him
δὲ δε though; while
οὐκ ου not
ἔγνωσαν γινωσκω know
τὸν ο the
λογισμὸν λογισμος account
κυρίου κυριος lord; master
καὶ και and; even
οὐ ου not
συνῆκαν συνιημι comprehend
τὴν ο the
βουλὴν βουλη intent
αὐτοῦ αυτος he; him
ὅτι οτι since; that
συνήγαγεν συναγω gather
αὐτοὺς αυτος he; him
ὡς ως.1 as; how
δράγματα δραγμα threshing floor
4:12
וְ wᵊ וְ and
הֵ֗מָּה hˈēmmā הֵמָּה they
לֹ֤א lˈō לֹא not
יָֽדְעוּ֙ yˈāḏᵊʕû ידע know
מַחְשְׁבֹ֣ות maḥšᵊvˈôṯ מַחֲשָׁבָה thought
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
הֵבִ֖ינוּ hēvˌînû בין understand
עֲצָתֹ֑ו ʕᵃṣāṯˈô עֵצָה counsel
כִּ֥י kˌî כִּי that
קִבְּצָ֖ם qibbᵊṣˌām קבץ collect
כֶּ ke כְּ as
הַ the
עָמִ֥יר ʕāmˌîr עָמִיר grass
גֹּֽרְנָה׃ gˈōrᵊnā גֹּרֶן threshing-floor
4:12. ipsi autem non cognoverunt cogitationes Domini et non intellexerunt consilium eius quia congregavit eos quasi faenum areae
But they have not known the thoughts of the Lord, and have not understood his counsel: because he hath gathered them together as the hay of the floor.
4:12. But they have not known the thoughts of the Lord, and they have not understood his counsel. For he has gathered them together like hay on a threshing floor.
4:12. But they know not the thoughts of the LORD, neither understand they his counsel: for he shall gather them as the sheaves into the floor.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13. Пророк указывает исход борьбы народов против Сиона, - поражение их, по определению Божию. - Я сделаю рог твой железным и копыта (слав. "пазнокти") твои сделаю медными; уподобив в ст. 12-м народы снопам, собранным на гумно, пророк сравнивает Израиля с волом молотящим: усвояя ему железные рога и медные копыта, пророк желает указать на силу и могущество Израиля в борьбе с врагами. - И посвятишь Господу стяжания их, в слав. "множество их", plhqoV adtiwn; у LXX-ти слово plhqoV употребляется в значении "имущества" (Иез XXVII:33; Иер XLVI:16; Наум II:13); поэтому греч. текст точно передает мысль подлинника. - И богатства их. слав. "и крепость их"; в греч. iscuV (сила) каковое слово в Ис LXI:6: означает также и богатство.

О какой борьбе языческих народов против Иерусалима говорит пророк Михей в ст. 9-13? Экзегеты древние и новые отвечают на этот вогрос различно. Так, по словам блаж. Феодорита, пророк со ст. 10-го "начинает предречение о народах скифских, которые ополчились на иудеев по возвращении их". По мнению св. Ефрема Сирина, к которому из новых экзегетов примыкает Кейль, пророк говорит о нашествии Гога и Магога, последних врагов царства Божия. По мнению других толкователей (св. Кирилл Ал., Корнелий а-Ляпиде, Юнгеров), Михей в ст. 9-13: имеет ввиду нашествие ассирийских царей Салманассара и Сеннахерима. Но едва ли следует понимать слова пророка в отношении к какому-либо определенному историческому факту нашествия врагов: пророк указывает вообще путь истории избранного народа, - путь борьбы с врагами Сиона и торжества над ними при помощи Божией.
Adam Clarke: Commentary on the Bible - 1831
4:12: But they know not the thoughts of the Lord - These think that God has utterly rejected his people, and they shall have a troublesome neighbor no more: but this is not his design; he will afflict them for a time; but these, the enemies of his people, he will gather as sheaves into the threshing-floor, there to be trodden, and the wheel to go over them. This is the counsel, the purpose of God, which these do not understand. The persons here referred to are not only the Chaldeans which were threshed by the Persians and Medes; but the Idumeans, Ammonites, Moabites, and Philistines, which the Jews afterwards subdued.
Albert Barnes: Notes on the Bible - 1834
4:12: But they know not the thoughts of the Lord, neither understand they His counsel - The pagan did, for their own ends, what God willed for His. The first step was the same; God willed that His people should be punished; they willed to punish them. But all which lay beyond, they saw not; that God willed (on their repentance) to pardon His own people, but to punish themselves for their pride Isa 10:7, Isa 10:12 and cruelty Zac 1:15, Zac 1:19. : "Almighty God corrects the elect through the reprobate, as with a rod; after which He condemns the reprobate eternally, as when the son has been disciplined, the rod is cast into the fire."
For He shall gather them as the sheaves into the floor - The multitude of the sheaves hinders not the threshing; the multitude of God's enemies hinders not their destruction. They think that they strengthen themselves, as they gather together; God sees them but as ripened and fitted for destruction, gathered into one bundle together, to perish together. God gathers them, not by constraint or force, but by giving free scope to their own wayward wills, and overruling these to His ends.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:12: they know: Isa 55:8; Jer 29:11; Rom 11:33, Rom 11:34
for he shall: Isa 21:10; Joe 3:12, Joe 3:13; Zac 14:1-3; Luk 3:17; Rev 14:14-20
Geneva 1599
4:12 But they (m) know not the thoughts of the LORD, neither understand they his counsel: for he shall gather them as the sheaves into the floor.
(m) He shows that the faithful ought not to measure God's judgments by the braggings and threatenings of the wicked, but by these are admonished to lift up their hearts to God to call for deliverance.
John Gill
4:12 But they know not the thoughts of the Lord, neither understand they his counsel,.... Which are very different from theirs: the thoughts and designs of the enemies of Zion, in the times of the Maccabees, were, to destroy utterly the people of God, and root them out of the earth, and abolish their religion and worship; but the intentions of God were to defeat them, and bring them to ruin: the views of the kings of the earth, being stirred up by unclean spirits to the battle of Almighty God, will be to extirpate the interest and kingdom of Christ; but the end of the Lord, in suffering them to be gathered together, will be utterly and totally to destroy them; and the counsel of the Lord, that shall stand, and the thoughts of his heart, to all generations. Men know their own designs, but they do not know the designs of the Lord; they intend the ruin of others, but God intends to bring about theirs; and his intentions are never frustrated, but theirs are;
for he shall gather them as sheaves into the floor; as, when the harvest is ripe, it is cut down, and bound up in sheaves, and brought home, and these are laid in order upon the floor to be threshed; so, when the nations of the earth are fully ripe for ruin, God will put, or order to be put; in the sickle, and cut them down, and bind them in bundles, and lay them on his threshingfloor of wrath and vengeance, and utterly destroy them contrary to their views and expectations.
John Wesley
4:12 The thoughts - The design of the holy, just and faithful God. As the sheaves - The husbandman gathers the sheaves into the floor to thresh them; so God in due time will bring his enemies together, that they may be bruised, broken and destroyed.
Robert Jamieson, A. R. Fausset and David Brown
4:12 thoughts of the Lord--Their unsearchable wisdom, overruling seeming disaster to the final good of His people, is the very ground on which the restoration of Israel hereafter (of which the restoration from Babylon is a type) is based in Is 55:8; compare with Mic 4:3, Mic 4:12-13, which prove that Israel, not merely the Christian Church, is the ultimate subject of the prophecy; also in Rom 11:13. God's counsel is to discipline His people for a time with the foe as a scourge; and then to destroy the foe by the hands of His people.
gather them as . . . sheaves--them who "gathered" themselves for Zion's destruction (Mic 4:11) the Lord "shall gather" for destruction by Zion (Mic 4:13), like sheaves gathered to be threshed (compare Is 21:10; Jer 51:33). The Hebrew is singular, "sheaf." However great the numbers of the foe, they are all but as one sheaf ready to be threshed [CALVIN]. Threshing was done by treading with the feet: hence the propriety of the image for treading under foot and breaking asunder the foe.
4:134:13: կանգնեա՛ց եւ կա՛ս զնոսա դուստր Սիովնի։ Զի զեղջեւրս քո արարից երկաթիս, եւ զկճղակս քո պղնձիս. եւ մանրեսցես զժողովուրդս բազումս, եւ փշրեսցես նոքօք զազգս. եւ մատուսցես Տեառն զբազմութիւն նոցա, եւ զզօրութիւն նոցա Տեառն ամենակալի[10583]։[10583] Ոմանք. Եւ կանգնեա՛ց եւ կա՛ս... եւ զզօրութիւն նոցա Տեառն ամենայն երկրի։
13 «Կանգնի՛ր եւ կալսի՛ր նրանց, դո՛ւստր Սիոնի, որովհետեւ քո եղջիւրները երկաթ կը դարձնեմ, քո կճղակները՝ պղինձ, եւ դու կը մանրես բազում ժողովուրդներ, դրանցով ազգեր կը փշրես, նրանց բազմութիւնը կ’ընծայես Տիրոջը եւ նրանց զօրութիւնը՝ ամբողջ աշխարհի Տիրոջը»:
13 Ելի՛ր ու կալը ծեծէ՛, ո՛վ Սիօնի աղջիկ, Քանզի քու եղջիւրդ երկաթէ պիտի ընեմ, Քու կճղակներդ պղնձէ պիտի ընեմ Ու շատ ժողովուրդներ պիտի մանրես։Անոնց վաստակը՝ Եհովային Եւ անոնց ստացուածքը բոլոր երկրին Տէրոջը պիտի նուիրեմ։
Կանգնեաց եւ կաս զնոսա, դուստր Սիոնի, զի զեղջեւրս քո արարից երկաթիս, եւ զկճղակս քո պղնձիս, եւ մանրեսցես զժողովուրդս բազումս, եւ [48]փշրեսցես նոքօք զազգս. եւ մատուսցես Տեառն զբազմութիւն նոցա, եւ զզօրութիւն նոցա Տեառն`` ամենայն երկրի:

4:13: կանգնեա՛ց եւ կա՛ս զնոսա դուստր Սիովնի։ Զի զեղջեւրս քո արարից երկաթիս, եւ զկճղակս քո պղնձիս. եւ մանրեսցես զժողովուրդս բազումս, եւ փշրեսցես նոքօք զազգս. եւ մատուսցես Տեառն զբազմութիւն նոցա, եւ զզօրութիւն նոցա Տեառն ամենակալի[10583]։
[10583] Ոմանք. Եւ կանգնեա՛ց եւ կա՛ս... եւ զզօրութիւն նոցա Տեառն ամենայն երկրի։
13 «Կանգնի՛ր եւ կալսի՛ր նրանց, դո՛ւստր Սիոնի, որովհետեւ քո եղջիւրները երկաթ կը դարձնեմ, քո կճղակները՝ պղինձ, եւ դու կը մանրես բազում ժողովուրդներ, դրանցով ազգեր կը փշրես, նրանց բազմութիւնը կ’ընծայես Տիրոջը եւ նրանց զօրութիւնը՝ ամբողջ աշխարհի Տիրոջը»:
13 Ելի՛ր ու կալը ծեծէ՛, ո՛վ Սիօնի աղջիկ, Քանզի քու եղջիւրդ երկաթէ պիտի ընեմ, Քու կճղակներդ պղնձէ պիտի ընեմ Ու շատ ժողովուրդներ պիտի մանրես։Անոնց վաստակը՝ Եհովային Եւ անոնց ստացուածքը բոլոր երկրին Տէրոջը պիտի նուիրեմ։
zohrab-1805▾ eastern-1994▾ western am▾
4:134:13 Встань и молоти, дщерь Сиона, ибо Я сделаю рог твой железным и копыта твои сделаю медными, и сокрушишь многие народы, и посвятишь Господу стяжания их и богатства их Владыке всей земли.
4:13 ἀνάστηθι ανιστημι stand up; resurrect καὶ και and; even ἀλόα αλοαω thresh αὐτούς αυτος he; him θύγατερ θυγατηρ daughter Σιων σιων Siōn; Sion ὅτι οτι since; that τὰ ο the κέρατά κερας horn σου σου of you; your θήσομαι τιθημι put; make σιδηρᾶ σιδηρεος of iron καὶ και and; even τὰς ο the ὁπλάς οπλη of you; your θήσομαι τιθημι put; make χαλκᾶς χαλκεος of brass καὶ και and; even κατατήξεις κατατηκω in αὐτοῖς αυτος he; him ἔθνη εθνος nation; caste καὶ και and; even λεπτυνεῖς λεπτυνω populace; population πολλοὺς πολυς much; many καὶ και and; even ἀναθήσεις ανατιθημι relate τῷ ο the κυρίῳ κυριος lord; master τὸ ο the πλῆθος πληθος multitude; quantity αὐτῶν αυτος he; him καὶ και and; even τὴν ο the ἰσχὺν ισχυς force αὐτῶν αυτος he; him τῷ ο the κυρίῳ κυριος lord; master πάσης πας all; every τῆς ο the γῆς γη earth; land
4:13 ק֧וּמִי qˈûmî קום arise וָ wā וְ and דֹ֣ושִׁי ḏˈôšî דושׁ tread on בַת־ vaṯ- בַּת daughter צִיֹּ֗ון ṣiyyˈôn צִיֹּון Zion כִּֽי־ kˈî- כִּי that קַרְנֵ֞ךְ qarnˈēḵ קֶרֶן horn אָשִׂ֤ים ʔāśˈîm שׂים put בַּרְזֶל֙ barzˌel בַּרְזֶל iron וּ û וְ and פַרְסֹתַ֨יִךְ֙ farsōṯˈayiḵ פַּרְסָה hoof אָשִׂ֣ים ʔāśˈîm שׂים put נְחוּשָׁ֔ה nᵊḥûšˈā נְחוּשָׁה bronze וַ wa וְ and הֲדִקֹּ֖ות hᵃḏiqqˌôṯ דקק crush עַמִּ֣ים ʕammˈîm עַם people רַבִּ֑ים rabbˈîm רַב much וְ wᵊ וְ and הַחֲרַמְתִּ֤י haḥᵃramtˈî חרם consecrate לַֽ lˈa לְ to יהוָה֙ [yhwˌāh] יְהוָה YHWH בִּצְעָ֔ם biṣʕˈām בֶּצַע profit וְ wᵊ וְ and חֵילָ֖ם ḥêlˌām חַיִל power לַ la לְ to אֲדֹ֥ון ʔᵃḏˌôn אָדֹון lord כָּל־ kol- כֹּל whole הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
4:13. surge et tritura filia Sion quia cornu tuum ponam ferreum et ungulas tuas ponam aereas et comminues populos multos et interficiam Domino rapinas eorum et fortitudinem eorum Domino universae terraeArise, and tread, O daughter of Sion: for I will make thy horn iron, and thy hoofs I will make brass: and thou shalt beat in pieces many peoples, and shalt immolate the spoils of them to the Lord, and their strength to the Lord of the whole earth.
13. Arise and thresh, O daughter of Zion: for I will make thine horn iron, and I will make thy hoofs brass: and thou shalt beat in pieces many peoples: and thou shalt devote their gain unto the LORD, and their substance unto the Lord of the whole earth.
4:13. Rise and thresh, daughter of Zion. For I will set your horn like iron, and I will set your hoofs like brass. And you will shatter many peoples, and you will immolate their spoils for the Lord, and their strength for the Lord of the whole earth.
4:13. Arise and thresh, O daughter of Zion: for I will make thine horn iron, and I will make thy hoofs brass: and thou shalt beat in pieces many people: and I will consecrate their gain unto the LORD, and their substance unto the Lord of the whole earth.
Arise and thresh, O daughter of Zion: for I will make thine horn iron, and I will make thy hoofs brass: and thou shalt beat in pieces many people: and I will consecrate their gain unto the LORD, and their substance unto the Lord of the whole earth:

4:13 Встань и молоти, дщерь Сиона, ибо Я сделаю рог твой железным и копыта твои сделаю медными, и сокрушишь многие народы, и посвятишь Господу стяжания их и богатства их Владыке всей земли.
4:13
ἀνάστηθι ανιστημι stand up; resurrect
καὶ και and; even
ἀλόα αλοαω thresh
αὐτούς αυτος he; him
θύγατερ θυγατηρ daughter
Σιων σιων Siōn; Sion
ὅτι οτι since; that
τὰ ο the
κέρατά κερας horn
σου σου of you; your
θήσομαι τιθημι put; make
σιδηρᾶ σιδηρεος of iron
καὶ και and; even
τὰς ο the
ὁπλάς οπλη of you; your
θήσομαι τιθημι put; make
χαλκᾶς χαλκεος of brass
καὶ και and; even
κατατήξεις κατατηκω in
αὐτοῖς αυτος he; him
ἔθνη εθνος nation; caste
καὶ και and; even
λεπτυνεῖς λεπτυνω populace; population
πολλοὺς πολυς much; many
καὶ και and; even
ἀναθήσεις ανατιθημι relate
τῷ ο the
κυρίῳ κυριος lord; master
τὸ ο the
πλῆθος πληθος multitude; quantity
αὐτῶν αυτος he; him
καὶ και and; even
τὴν ο the
ἰσχὺν ισχυς force
αὐτῶν αυτος he; him
τῷ ο the
κυρίῳ κυριος lord; master
πάσης πας all; every
τῆς ο the
γῆς γη earth; land
4:13
ק֧וּמִי qˈûmî קום arise
וָ וְ and
דֹ֣ושִׁי ḏˈôšî דושׁ tread on
בַת־ vaṯ- בַּת daughter
צִיֹּ֗ון ṣiyyˈôn צִיֹּון Zion
כִּֽי־ kˈî- כִּי that
קַרְנֵ֞ךְ qarnˈēḵ קֶרֶן horn
אָשִׂ֤ים ʔāśˈîm שׂים put
בַּרְזֶל֙ barzˌel בַּרְזֶל iron
וּ û וְ and
פַרְסֹתַ֨יִךְ֙ farsōṯˈayiḵ פַּרְסָה hoof
אָשִׂ֣ים ʔāśˈîm שׂים put
נְחוּשָׁ֔ה nᵊḥûšˈā נְחוּשָׁה bronze
וַ wa וְ and
הֲדִקֹּ֖ות hᵃḏiqqˌôṯ דקק crush
עַמִּ֣ים ʕammˈîm עַם people
רַבִּ֑ים rabbˈîm רַב much
וְ wᵊ וְ and
הַחֲרַמְתִּ֤י haḥᵃramtˈî חרם consecrate
לַֽ lˈa לְ to
יהוָה֙ [yhwˌāh] יְהוָה YHWH
בִּצְעָ֔ם biṣʕˈām בֶּצַע profit
וְ wᵊ וְ and
חֵילָ֖ם ḥêlˌām חַיִל power
לַ la לְ to
אֲדֹ֥ון ʔᵃḏˌôn אָדֹון lord
כָּל־ kol- כֹּל whole
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
4:13. surge et tritura filia Sion quia cornu tuum ponam ferreum et ungulas tuas ponam aereas et comminues populos multos et interficiam Domino rapinas eorum et fortitudinem eorum Domino universae terrae
Arise, and tread, O daughter of Sion: for I will make thy horn iron, and thy hoofs I will make brass: and thou shalt beat in pieces many peoples, and shalt immolate the spoils of them to the Lord, and their strength to the Lord of the whole earth.
4:13. Rise and thresh, daughter of Zion. For I will set your horn like iron, and I will set your hoofs like brass. And you will shatter many peoples, and you will immolate their spoils for the Lord, and their strength for the Lord of the whole earth.
4:13. Arise and thresh, O daughter of Zion: for I will make thine horn iron, and I will make thy hoofs brass: and thou shalt beat in pieces many people: and I will consecrate their gain unto the LORD, and their substance unto the Lord of the whole earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
4:13: Arise and thresh, O daughter of Zion - This refers to the subject of the preceding verse. When God shall have gathered together all thy enemies, as into the threshing-floor, he will give thee commission and power to get a complete victory over them, and reduce them to servitude. And that thou mayest be able to do this, he will be on thy side as a powerful helper; here signified by the metaphors, iron horns, and brazen hoofs. Thou shalt have power, authority, and unconquerable strength; for thine enemies shall be no more against thee than the corn against oxen shod with brass, or a puny animal against the horn of a fierce bull tipped with iron.
I will consecrate their gain unto the Lord - What they have taken from thee in the way of spoil shall be restored; and again consecrated unto the service of him who will show himself to be the Lord, the Supreme Governor of the whole earth. Was not this prediction fulfilled when Cyrus gave the Jews permission to return to their own land, and gave them back the sacred vessels of the temple which Nebuchadnezzar had carried away? The Maccabees and their successors recovered much of the booty of which the neighboring nations had deprived the Jews; and the treasure taken was devoted to Jehovah. The first verse of the next chapter should conclude this.
Albert Barnes: Notes on the Bible - 1834
4:13: Arise - (It may be,) from the dust in which they were lying, "I will make thine horn iron, and I will make thy hoofs brass." Threshing in the East is partly with oxen, partly with wheels of iron, or with planks set with sharp flints on an open place made hard to this end. The prophet joins another image, with this and represents Judah as being by God endued with strength, first as with a "horn of iron" Kg1 22:11 to cast the enemy to the ground, and then with "hoofs of brass," wherewith to trample them to dust, as the stubble and chaff. "And I will consecrate their gain unto the Lord," that is, to Myself; the Lord gathered them into the floor by His Providence; the Lord gave His people strength to subdue them; and now, in His own Person, He says, I will complete My own work.
The very image of the "threshing" implies that this is no mere destruction. While the stubble is "beaten" or bruised to small pieces, and the chaff is far more than the wheat, and is carried out of the floor, there yet remains the seed-corn. So in the great judgments of God, while most is refuse, there yet remains over, what is severed from the lost heap and wholly "consecrated" to Him. Whatever things were the object of the חרם chê rem Lev 27:28 or "thing devoted to the Lord," could not be redeemed, but must remain wholly the Lord's. If it had life, it was to be put to death Lev. 29. And so the use of the word here may the rather shew, how those converted to God, and who became gain, hallowed to Him, were to pass through death to life, to die to themselves that they might live to Him: what was evil was to be slain in them, that they themselves might live.
The Israelites and God's dealings with them are "ensamples of us upon whom the ends of the world are come" Co1 10:11. And so the whole section fits wonderfully with the condition of the single soul. "She who halteth" (Rib.) "the soul, who would serve God, yet not so as wholly to give up the service of the world, which it had in Baptism renounced, who, after it had gone astray like a lost sheep, and been scattered amid the manifoldness of earthly things, was gathered again into the fold, to love One only, long for One only, give itself to One," its Good Shepherd, and over it the Lord reigneth foRev_er, if, taught by experience the deceitfulness of Satan's promises, and stung by the sense of its own thanklessness and vileness, and conscious of the peril of self confidence, it abideth more closely than others with God. He shall gather her that is driven out, that is, , "He shall restore her, from whom He had, for the time, withdrawn His grace," and her that was afflicted, trouble being God's most effectual instrument, in recalling the soul to Himself. "For the Lord raiseth them that are bowed down" Psa 146:8.
And will make her that halteth, a remnant, placing her among the elect and holy, and her that was cast off strong; for Christ giveth oft to such souls great richness of divine graces, so that "where sin abounded, grace" should "much more abound" Rom 5:20. Rib.: "To it, when enlightened and purified by affliction and by repentance, it is promised, that its Lord, the Great King, shall come to it, and again reign in it, which is the great bliss of souls in grace. For then doth the soul really reign, when it submits wholly to Christ, whom to serve is to reign, and so, under Him, receives power to command its wrong desires, and rule itself;" that great and wonderful power which the Evangelist expresses in words so brief, "To them gave He power to become the sons of God" Joh 1:12. Thus He maketh it strong, so that "neither death, nor life, nor angels, nor principalities, nor powers, can separate it from the love of God which is in Christ Jesus our Lord" Rom 8:38-39.
Then, "he describes the condition of the soul fluctuating between good and evil, called one way by God through inward inspirations, and another way by the enticements and habits of sin. And, wishing to follow God, yet not to be without its sinful pleasures, and knowing this to be impossible, it is in anguish and hesitates. Her the prophet justly rebukes, 'why thus cry aloud, as though thou must be led captive by the Devil, not knowing or unable to extricate thyself? Hast thou no King, aided by whose power, thou mayest fight against all enticements, habit, the flesh?' Paul felt this and cried aloud, "I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am, who shall deliver me from the body of this death?" Rom 7:23-24. You see his grief. But he despairs not. He knows that he has a King. I thank God through Jesus Christ our Lord. Or why grievest thou, as if thou hadst no "counsellor," by whose counsels to free thee from these snares? "Thy Counsellor" indeed "perished" on the Cross, but for thy sake, that thou mayest live.
He died, to destroy him who hath the power of death. But He rose the third day and is still with thee; at the Right Hand of the Father He still reigns Immortal foRev_er. See how many counsels He has left thee in the Gospel, how many admonitions, whereby thou mayest lead a happy and tranquil life. Now "pain seizes thee like a woman in travail." For such a soul travails, having conceived inspirations from God, which it wishes to obey, but that the flesh, overcome by concupiscence, resists, and so it never brings forth, nor experiences that joy, whereof the Lord speaketh, "When she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world" Joh 16:21. Wherefore he adds; be in pain, for thou art indeed in travail; thou wilt not cease to be in pain, until thou bring forth. Thou wilt go forth, etc. "God, by a provision of His great mercy, allows lukewarm souls, who will be at no pains to gain grace, to fall into foulest sins, in order that, owning at last their misery, they may cease to be lukewarm, and with great ardor of soul may embrace virtue. For, warned by the result, they understand that they themselves emboldened the tempter, (for he chiefly attacks the lukewarm and remiss,) and they become ardent in the conflict and in well-doing."
Wherefore he says, thou shalt go forth out of the city, that City of God, whereof He is the Builder and Maker Heb 11:10, which is gladdened by the river of His spirit; "and it dwells in the open field, unprotected, ready to be a prey, in the broad way of its own concupiscences, out of the narrow road which leadeth to life, and goeth even to Babylon, the city of 'confusion,' in tumult and din and unrest, and the distractions of this life." Yet even there shall it be delivered, like the poor Prodigal, who came to himself in a far country, when worn out by its hard service. Even there it must not despair, but remember, with him, its Father's house, its former home, the Heavenly Jerusalem. Its pains within or without, whereby it is brought back, are travail-pains. Though all is dark, it must not say, I have no Counsellor. For its Redeemer's Name is "Counsellor" Isa 9:6, "one Counsellor of a thousand" (Ecclesiasticus 6:6). : "Thine Intercessor never dies."
Out of the very depth of misery will the Divine Mercy draw thee. Though thou seem held by the strong hand of the enemy, and he seems to triumph over thee and to jeer thee, "There, there so would we have it, we have devoured him" Psa 35:25, and hosts of devils seek thy utter destruction, and thou seem to be "delivered over" Co1 5:5 to them to the destruction of the flesh; yet is it only that the spirit may be saved in the Day of the Lord. Even Satan, when he is tormenting souls, knows not the thoughts of the Lord, nor understands His counsels, how, by the very pain which he inflicts, God is bidding: them, Rise and (Rib.) "look up to heaven and long for heavenly things and trample on all which they had hitherto foully served, honor or vain glory or covetousness or lust;" how He will exalt their horn in the Lord, make it strong as iron that they should do all things through Christ in strengthening them, and conquer all through the might of Christ; how He should bruise Satan under their feet shortly, and they consecrate wholly to God their whole strength, every power of soul and body which hitherto had been the adversary's.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
4:13: and thresh: Isa 41:15, Isa 41:16; Jer 51:33
hoofs: Deu 33:25; Isa 5:28
thou shalt: Mic 5:8-15; Dan 2:44; Zac 9:13-15; Rev 2:26, Rev 2:27
I will consecrate: Jos 6:19; Sa2 8:10, Sa2 8:11; Psa 68:29, Psa 72:10; Isa 18:7, Isa 23:18, Isa 60:6-9; Rom 15:25-28; Co1 16:2; Rev 21:24-26
the Lord of: Zac 4:14, Zac 6:5
Geneva 1599
4:13 Arise and thresh, (n) O daughter of Zion: for I will make thine horn iron, and I will make thy hoofs brass: and thou shalt beat in pieces many people: and I will consecrate their gain unto the LORD, and their substance unto the Lord of the whole earth.
(n) God gives his Church this victory, as often as he overcomes their enemies: but the accomplishment of this will be at the last coming of Christ.
John Gill
4:13 Arise, and thresh, O daughter of Zion,.... The nations gathered against her, and now laid together on the floor as sheaves to be threshed. Here the people of God are aroused, and called out of a low and weak estate, and are animated and encouraged to exert themselves, and fall upon their enemies, and destroy them; alluding to the threshing of grain on the floor, the metaphor being here carried on from Mic 4:12. The Targum is,
"arise, and kill, O congregation of Zion;''
for I will make thine horn iron, and I will make thy hoofs brass; signifying that the Lord would give them strength sufficient to such work, and such power their enemies should not be able to resist and overcome; and that they should into their hands, and be crushed, trod, and trampled on by them, and utterly subdued. The allusion is to oxen that have horns and hoofs; and it suggests that they should be as strong as they; have horns like them, that is, power to push down their enemies and hoofs to trample upon them: or as these creatures have a horny substance on their feet, or hoofs, which are strong, and fit for the purposes of treading out corn, for which they were used in the eastern countries, drawing after them iron wheels, or planks stuck with flints; so horses and oxen that have strong feet, and hard hoofs, are said to have feet of brass (b); thus the Lord's people should have such courage, force, and power, as not only to withstand their enemies, but to obtain a conquest over them The Targum is,
"I will make the people in them strong as iron, and their remnant firm as brass;''
which was true of, and accomplished in, Judas Maccabeus and his brethren; and will be more clearly fulfilled in the Christian kings and princes in the latter day, when engaged with the antichristian states;
and thou shalt beat in pieces many people; as the Maccabees did subdue many people and nations, as all Palestine, Moab, Idumea, Samaria, and Iturea, as Josephus (c) relates; and as the Christian princes will beat in pieces, and utterly destroy, all the antichristian kings of the earth, their states and kingdoms, and bring them into subjection to them:
and I will consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth; that is, to Christ, who in the last day will appear to be King and Lord of the whole earth; and all the riches of the antichristian nations, Pagan, Papal, and Mahometan, will be devolved to, and employed in, his interest and service; see Rev_ 21:24; these are the words of God the Father, with respect to his Son Jesus Christ; who will now have a dominion, glory, and kingdom given him, by the ancient of days, that so all people, nations, and languages, shall serve him, Dan 7:14; of which there might be some type and shadow in the times of the Maccabees.
(b) "aeripedes equos", Homer. Iliad. 8. v. 41. (c) Antiqu. l. 13. c. 15. sect. 4.
John Wesley
4:13 And thresh - The future strength of the church employed in subduing her enemies, is here foretold. Iron - This expresses the strength of the church firm as iron, to beat down her enemies. Brass - By this figurative speech, is the strength of Zion expressed, treading underfoot, and breaking the power of her enemies in pieces. And I - I, the church. Their gain - The spoils of my conquered enemies.
Robert Jamieson, A. R. Fausset and David Brown
4:13 thresh--destroy thy foes "gathered" by Jehovah as "sheaves" (Is 41:15-16).
thine horn--Zion being compared to an ox treading corn, and an ox's strength lying in the horns, her strength is implied by giving her a horn of iron (compare 3Kings 22:11).
beat in pieces many-- (Dan 2:44).
I will consecrate their gain unto the Lord--God subjects the nations to Zion, not for her own selfish aggrandizement, but for His glory (Is 60:6, Is 60:9; Zech 14:20, with which compare Is 23:18) and for their ultimate good; therefore He is here called, not merely God of Israel, but "Lord of the whole earth."