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Text: Zohrap 1805EAm-1994Western ArmenianRuLXXHebraica StuttgartensiaVulgateEnglish Revised 1895

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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 1-4. Обличение князей и судей за нарушение правосудия. 5-7. Обличение ложных пророков за их льстивые успокоительные речи. 8. Характер проповеди Михея. 9-12. Возвещение разрушения Иерусалима за нечестие иудеев. Гл. III-я, как и предшествующая, имеет характер обличительный. Пророк обращается к князьям и к ложным пророкам. Первым он возвещает гнев Божий за нарушение правды и притеснения. Ложных пророков Михей обличает за их льстивое отношение к народу, за то, что по корыстным побуждениям, они возвещали народу мир, когда предстояло бедствие. Как истинный служитель Иеговы, Михей выступает с открытым обличением преступлений народа и возвещает разрушение Иерусалима и храма. Matthew Henry: Concise Commentary on the Whole Bible - 1706 What the apostle says of another of the prophets is true of this, who was also his contemporary--"Esaias is very bold," Rom. x. 20. So, in this chapter, Micah is very bold in reproving and threatening the great men that were the ringleaders in sin; and he gives the reason (ver. 8) why he was so bold, because he had commission and instruction from God to say what he said, and was carried out in it by a higher spirit and power than his own. Magistracy and ministry are two great ordinances of God, for good to his church, but these were both corrupted and the intentions of them perverted; and upon those that abused them, and so abused the church with them, the prophet is very severe, and justly so. I. He gives them their lesson severally, reproving and threatening princes (ver. 1-4) and false flattering prophets, ver. 5-7. II. He gives them their lesson jointly, putting them together, as acting in conjunction for the ruin of the kingdom, which they should see the ruins of, ver. 9-12. Adam Clarke: Commentary on the Bible - 1831 In this chapter the prophet inveighs with great boldness and spirit against the princes and prophets of Judah; and foretells the destruction of Jerusalem as the consequence of their iniquity, Mic 3:1-12. The last verse was fulfilled to a certain extent by Nebuchadnezzar; but most fully and literally by the Romans under Titus. See Josephus. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Mic 3:1, The cruelty of the princes; Mic 3:5, The falsehood of the prophets; Mic 3:8, The ill-grounded security of them both. Carl Friedrich Keil and Franz Delitzsch II. Zion's Deepest Degradation and Highest Exaltation - Micah 3-5 The prophet's second address is of a predominantly Messianic character. The announcement of the utter desolation of Zion on account of the corruption of both the civil rulers and the spiritual leaders of the nation, with which this address opens in Mic 3:1-12, serves to a certain extent simply as a foil for the prophecy which follows in Mic 4:1-13 and Mic 5:1-15 of the salvation with which the remnant of Israel, that has been rescued throughout the judgment, will be blessed in the future. This salvation is depicted first of all in all its fulness (Mic 4:1-7); then in its gradual development, in the re-erection of the former dominion of the daughter of Zion, by her redemption out of Babylon, and her victory over the powers of the world (Mic 4:8-13); and lastly, in its realization by the Ruler proceeding out of Bethlehem, and by the power and blessing of His rule (Mic 5:1-15). Sins of the Leaders of the Nation, and Destruction of Jerusalem - Mic 3:1-12 The threatening of punishment contained in this chapter is specially directed against the heads and leaders of Israel, and proclaims, in three strophes of four verses each, (a) to the princes, who turn right into wrong and flay the people (Mic 3:1-4), and (b) to the false prophets, who lead the people astray and confirm them in their sin by lying prophecies of peace (Mic 3:5-8), retribution for their wicked conduct; and (c) to all three classes of the divinely-appointed chiefs of the nation - the princes, the priests, and the prophets - the destruction of Jerusalem, and the turning of Zion and the temple mountain into a ploughed field and wooded heights on account of their degeneracy (Mic 3:9-12). John Gill INTRODUCTION TO MICAH 3 In this chapter the prophet reproves and threatens both princes and prophets, first separately, and then conjunctly; first the heads and princes of the people, civil magistrates, for their ignorance of justice, and hatred of good, and love of evil, and for their oppression and cruelty; and they are threatened with distress when they should cry unto the Lord, and should not be heard by him, Mic 3:1; next the prophets are taken to task, for their voraciousness, avarice, and false prophesying; and are threatened with darkness, with want of vision, and of an answer from the Lord, and with shame and confusion, Mic 3:5; and the prophet being full of the Spirit and power of God, to declare the sins and transgressions of Jacob and Israel, Mic 3:8, very freely declaims against princes, priests, and prophets, all together; who, though guilty of very notorious crimes, yet were in great security, and promised themselves impunity, Mic 3:9; wherefore the city and temple of Jerusalem are threatened with an utter desolation, Mic 3:12.
3:13:1: Եւ ասասցէ. Լուարո՛ւք իշխանք տանն Յակոբայ, եւ մնացորդք տանն Իսրայէլի։ Ո՞չ ձե՛ր է գիտել զիրաւունս. 1 Նա կ’ասի. «Լսեցէ՛ք, Յակոբի՛ տան իշխան եւ Իսրայէլի՛ տան մնացորդներ: 3 Ու ըսի. «Հիմա լսեցէ՛ք, ո՛վ Յակոբի գլխաւորներ Ու Իսրայէլի տանը իշխաններ. Պէտք չէ՞ որ դուք իրաւունքը ճանչնաք, Եւ ^[24]ասասցէ. Լուարուք իշխան տանն Յակոբայ, եւ մնացորդք`` տանն Իսրայելի: Ո՞չ ձեր է գիտել զիրաւունս: 3:1: Եւ ասասցէ. Լուարո՛ւք իշխանք տանն Յակոբայ, եւ մնացորդք տանն Իսրայէլի։ Ո՞չ ձե՛ր է գիտել զիրաւունս. 1 Նա կ’ասի. «Լսեցէ՛ք, Յակոբի՛ տան իշխան եւ Իսրայէլի՛ տան մնացորդներ: 3 Ու ըսի. «Հիմա լսեցէ՛ք, ո՛վ Յակոբի գլխաւորներ Ու Իսրայէլի տանը իշխաններ. Պէտք չէ՞ որ դուք իրաւունքը ճանչնաք, zohrab-1805▾ eastern-1994▾ western am▾	3:13:1 И сказал я: слушайте, главы Иакова и князья дома Израилева: не вам ли должно знать правду? 3:1 καὶ και and; even ἐρεῖ ερεω.1 state; mentioned ἀκούσατε ακουω hear δὴ δη in fact ταῦτα ουτος this; he αἱ ο the ἀρχαὶ αρχη origin; beginning οἴκου οικος home; household Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even οἱ ο the κατάλοιποι καταλοιπος left behind οἴκου οικος home; household Ισραηλ ισραηλ.1 Israel οὐχ ου not ὑμῖν υμιν you ἐστιν ειμι be τοῦ ο the γνῶναι γινωσκω know τὸ ο the κρίμα κριμα judgment 3:1 וָ wā וְ and אֹמַ֗ר ʔōmˈar אמר say שִׁמְעוּ־ šimʕû- שׁמע hear נָא֙ nˌā נָא yeah רָאשֵׁ֣י rāšˈê רֹאשׁ head יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob וּ û וְ and קְצִינֵ֖י qᵊṣînˌê קָצִין chief בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel הֲ hᵃ הֲ [interrogative] לֹ֣וא lˈô לֹא not לָכֶ֔ם lāḵˈem לְ to לָ lā לְ to דַ֖עַת ḏˌaʕaṯ ידע know אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּשְׁפָּֽט׃ mmišpˈāṭ מִשְׁפָּט justice 3:1. et dixi audite principes Iacob et duces domus Israhel numquid non vestrum est scire iudiciumAnd I said: Hear, O ye princes of Jacob, and ye chiefs of the house of Israel: Is it not your part to know judgment, 1. And I said, Hear, I pray you, ye heads of Jacob, and rulers of the house of Israel: is it not for you to know judgment? And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; [Is it] not for you to know judgment: 3:1 И сказал я: слушайте, главы Иакова и князья дома Израилева: не вам ли должно знать правду? 3:1 καὶ και and; even ἐρεῖ ερεω.1 state; mentioned ἀκούσατε ακουω hear δὴ δη in fact ταῦτα ουτος this; he αἱ ο the ἀρχαὶ αρχη origin; beginning οἴκου οικος home; household Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even οἱ ο the κατάλοιποι καταλοιπος left behind οἴκου οικος home; household Ισραηλ ισραηλ.1 Israel οὐχ ου not ὑμῖν υμιν you ἐστιν ειμι be τοῦ ο the γνῶναι γινωσκω know τὸ ο the κρίμα κριμα judgment 3:1 וָ wā וְ and אֹמַ֗ר ʔōmˈar אמר say שִׁמְעוּ־ šimʕû- שׁמע hear נָא֙ nˌā נָא yeah רָאשֵׁ֣י rāšˈê רֹאשׁ head יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob וּ û וְ and קְצִינֵ֖י qᵊṣînˌê קָצִין chief בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel הֲ hᵃ הֲ [interrogative] לֹ֣וא lˈô לֹא not לָכֶ֔ם lāḵˈem לְ to לָ lā לְ to דַ֖עַת ḏˌaʕaṯ ידע know אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּשְׁפָּֽט׃ mmišpˈāṭ מִשְׁפָּט justice 3:1. et dixi audite principes Iacob et duces domus Israhel numquid non vestrum est scire iudicium And I said: Hear, O ye princes of Jacob, and ye chiefs of the house of Israel: Is it not your part to know judgment, 1. And I said, Hear, I pray you, ye heads of Jacob, and rulers of the house of Israel: is it not for you to know judgment? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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. Вместо и сказал я (vaomar). LXX читают kai erei, слав. "и речет". Таким образом, ст. 1-4: по смыслу слав. т. представляют речь от лица Господа, имя которого упоминал пророк в конце II-й гл. По русскому т. ст. 1-4: содержат слова самого пророка и начинают собою новую речь, которая, как видно из Иер XXVI:18, была произнесена при Езекии и произвела сильное впечатление на народ. - Главы Иакова и князья дома Израилева, как видно из дальнейшего (ст. 10-12). Термины Иаков и дом Израилев у пророка равнозначащие и именно обозначают Иуду: главы и князья - начальники родов, судьи, тысяченачальники и др. - Не вам ли должно знать правду (слав. "суд"): пророк говорит не о теоретическом знании правды, а о практическом осуществлении ее; не вам ли знать правду - не вам ли заботиться о правде. LXX вместо имени Иакова читали beth Jaakov, почему в слав. "власти дому Иаковля". Евр. kezinej (князья) LXX, по-видимому, производили от kazah (оканчивать) и перевели словом oi katrilapoi, в слав. "оставшии дому Исраилева". Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? 2 Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; 3 Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. 4 Then shall they cry unto the LORD, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. 5 Thus saith the LORD concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. 6 Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. 7 Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. Princes and prophets, when they faithfully discharge the duty of their office, are to be highly honoured above other men; but when they betray their trust, and act contrary to it, they should hear of their faults as well as others, and shall be made to know that there is a God above them, to whom they are accountable; at his bar the prophet here, in his name, arraigns them. I. Let the princes hear their charge and their doom. The heads of Jacob, and the princes of the house of Israel, are called upon to hear what the prophet has to say to them, v. 1. The word of God has reproofs for the greatest of men, which the ministers of that word ought to apply as there is occasion. The prophet here has comfort in the reflection upon it, that, whatever the success was, he had faithfully discharged his trust: And I said, Hear, O princes! He had the testimony of his conscience for him that he had not shrunk from his duty for fear of the face of men. He tells them, 1. What was expected from them: Is it not for you to know judgment? He means to do judgment, for otherwise the knowledge of it is of no avail. "Is it not your business to administer justice impartially, and not to know faces" (as the Hebrew phrase for partiality and respect of persons is), "but to know judgment, and the merits of every cause?" Or it may be taken for granted that the heads and rulers are well acquainted with the rules of justice, whatever others are; for they have those means of knowledge, and have not those excuses for ignorance, which some others have, that are poor and foolish (Jer. v. 4); and, if so, their transgression of the laws of justice is the more provoking to God, for they sin against knowledge. "Is it not for you to know judgment? Yes, it is; therefore stand still, and hear your own judgment, and judge if it be not right, whether any thing can be objected against it." 2. How wretchedly they had transgressed the rules of judgment, though they knew what they were. Their principle and disposition are bad: They hate the good and love the evil; they hate good in others, and hate it should have any influence on themselves; they hate to do good, hate to have any good done, and hate those that are good and do good; and they love the evil, delight in mischief. This being their principle, their practice is according to it; they are very cruel and severe towards those that are under their power, and whoever lies at their mercy will find that they have none. They barbarously devour those whom they should protect, and, as unfaithful shepherds, fleece the flock they should feed; nay, instead of feeding it, they feed upon it, Ezek. xxxiv. 2. It is fit indeed that he who feeds a flock should eat of the milk of the flock (1 Cor. ix. 7), but that will not content them: They eat the flesh of my people. It is fit that they should be clothed with the wool, but that will not serve: They flay the skin from off them, v. 3. By imposing heavier taxes upon them than they can bear, and exacting them with rigour, by mulcts, and fines, and corporal punishments, for pretended crimes, they ruined the estates and families of their subjects, took away from some their lives, from others their livelihoods, and were to their subjects as beasts of prey, rather than shepherds. "They break their bones to come at the marrow, and chop the flesh in pieces as for the pot." This intimates that they were, (1.) Very ravenous and greedy for themselves, indulging themselves in luxury and sensuality. (2.) Very barbarous and cruel to those that were under them, not caring whom they beggared, so they could but enrich themselves; such evil is the love of money the root of. 3. How they might expect that God should deal with them, since they had been thus cruel to his subjects. The rule is fixed, Those shall have judgment without mercy that have shown no mercy (v. 4): "They shall cry to the Lord, but he will not hear them, in the day of their distress, as the poor cried to them in the day of their prosperity and they would not hear them." There will come a time when the most proud and scornful sinners will cry to the Lord, and sue for that mercy which they once neither valued nor copied out. But it will then be in vain; God will even hide his face from them at that time, that time when they need his favour, and see themselves undone without it. At another time they would have turned their back upon him; but at that time he will turn his back upon them, as they have behaved themselves ill in their doings. Note, Men cannot expect to do ill and fare well, but may expect to find, as Adoni-bezek did, that done to them which they did to others; for he is righteous who takes vengeance. With the froward God will show himself froward, and he often gives up cruel and unmerciful men into the hands of those who are cruel and unmerciful to them, as they themselves have formerly been to others. This agrees with Prov. xxi. 13, Whoso stoppeth his ears at the cry of the poor, he shall cry himself and shall not be heard; but the merciful have reason to hope that they shall obtain mercy. II. Let the prophets hear their charge too, and their doom; they were such as prophesied falsely, and the princes bore rule by their means. Observe, 1. What was their sin. (1.) They made it their business to flatter and deceive the people: They make my people err, lead them into mistakes, both concerning what they should do and concerning what God would do with them. It is ill with a people when their leaders cause them to err, and those draw them out of the way that should guide them and go before them in it. "They make them to err by crying peace, by telling them that they do well, and that all shall be well with them; whereas they are in the paths of sin, and within a step of ruin. They cry peace, but they bite with their teeth," which perhaps is meant of their biting their own lips, as we are apt to do when we would suppress something which we are ready to speak. When they cried peace their own hearts gave them the lie, and they were just ready to eat their own words and to contradict themselves, but they bit with their teeth, and kept it in. They were not blind leaders of the blind, for they saw the ditch before them, and yet led their followers into it. (2.) They made it all their aim to glut themselves, and serve their own belly, as the seducers in St. Paul's time (Rom. xvi. 18), for their god is their belly, Phil. iii. 19. They bite with their teeth, and cry peace; that is, they will flatter and compliment those that will feed them with good bits, will give them something to eat; but as for those that put not into their mouths, that are not continually cramming them, they look upon them as their enemies; to them they do not cry peace, as they do to those whom they look upon as their benefactors, but they even prepare war against them; against them they denounce the judgments of God, but as they are to them, as the crafty priests of the church of Rome, in some places, make their image either to smile or frown upon the offerer according as his offering is. Justly is it insisted on as a necessary qualification of a minister (1 Tim. iii. 3, and again Tit. i. 7) that he be not greedy of filthy lucre. 2. What is the sentence passed upon them for this sin, v. 6, 7. It is threatened, (1.) That they shall be involved in troubles and miseries with those to whom they had cried peace: Night shall be upon them, a dark cold night of calamity, such as they, in their flattery, led the people to hope would never come. It shall be dark unto you, darker to you than to others; the sun shall go down over the prophets, shall go down at noon; all comfort shall depart from them, and they shall be deprived of all hope of it. The day shall be dark over them, in which they promised themselves light. Nor shall they be surrounded with outward troubles only, but their mind shall be full of confusion, and they shall be brought to their wits' end; their heads shall be clouded, and their own thoughts shall trouble them; and that is trouble enough. They kept others in the dark, and now God will bring them into the dark. (2.) That thereby they shall be silenced, and all their pretensions to prophecy for ever shamed. They never had any true vision; and now, the event disproving their predictions of peace, it shall be made to appear that they never had any, that there never was an answer of God to them, but it was all a sham, and they were cheats and impostors. Their reputation being thus quite sunk, their confidence would of course fail them. And, their spirits being ruffled and confused, their invention would fail them too; and by reason of this darkness, both without and within too, they shall not divine, they shall not have so much as a counterfeit vision to produce, they shall be ashamed, and confounded, and cover their lips, as men that are quite baffled and have nothing to say for themselves. Note, Those who deceive others are but preparing confusion for their own faces. Adam Clarke: Commentary on the Bible - 1831 3:1: Hear - O heads of Jacob - The metaphor of the flock is still carried on. The chiefs of Jacob, and the princes of Israel, instead of taking care of the flocks, defending them, and finding them pasture, oppressed them in various ways. They are like wolves, who tear the skin of the sheep, and the flesh off their bones. This applies to all unjust and oppressive rulers. Suetonius tells us, in his Life of Tiberius, that when the governors of provinces wrote to the emperor, entreating him to increase the tributes, he wrote back: "It is the property of a good shepherd to shear his sheep, not to skin them." Praesidibus onerandas tributo provincias suadentibus rescripsit: Boni Pastoris esse Tondere pecus, non Deglubebe. This is a maxim which many rulers of the earth do not seem to understand. Albert Barnes: Notes on the Bible - 1834 3:1: And I said - God's love for us is the great incitement, constrainer, vivifier of His creature's love. Micah had just spoken of God's love of Israel; how He would gather them into one fold under One Shepherd, guard them, lead them, remove all difficulties before them, be Himself their Head and enable them to follow Him. He turns then to them. These are God's doings; this, God has in store for you hereafter. Even when mercy itself shall require chastisement, He doth not cast off foRev_er. The desolation is but the forerunner of future mercy. What then do ye? The prophet appeals to them, class by class. There was one general corruption of every order of men, through whom Judah could be preserved, princes Mic 3:1-4, prophets Mic 3:5-7, priests Mic 3:11. The salt had lost its savor; wherewith could it be seasoned? whereby could the decaying mass of the people be kept from entire corruption? Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel - He arraigns them by the same name, under which He had first promised mercy. He had first promised mercy to all Jacob and the remnant of Israel. So now he upraids the "heads of Jacob, and the princes of the house of Israel," lest they should deceive themselves. At the same time he recalls them to the deeds of their father. Judah had succeeded to the birthright, forfeited by Reuben, Simeon and Levi; and in Judah all the promises of the Messiah were laid up. But he was not like the three great patriarchs, the father of the faithful (Abraham), or the meek Isaac, or the much-tried Jacob. The name then had not the reminiscences, or force of appeal, contained in the titles, seed of Abraham, or Isaac, or Israel. Is it not for you to know judgment? - It is a great increase of guilt, when persons neglect or pervert what it is their special duty and office to guard; as when teachers corrupt doctrine, or preachers give in to a low standard of morals, or judges pervert judgment. The "princes" here spoken or are so named from judging, "deciding" causes. They are the same its the "rulers," whom Isaiah at the same time upbraids, as being, from their sins, rulers of Sodom , whose hands were full of blood Isa 1:15. They who do not right, in time cease, in great measure, to know it. As God withdraws His grace, the mind is darkened and can no longer see it. So it is said of Eli's sons, they were sons of Belial, they knew not the Lord Sa1 2:12; and, Into a malicious soul Wisdom shall not enter, nor dwell in a body that is subject unto sin (Wisd. 1:4). Such , "attain not to know the judgments of God which are a great deep: and the depth of His justice the evil mind findeth not." But if men will not "know judgment" by doing it, they shall by suffering it. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:1: Cir, am 3294, bc 710 Hear: Mic 3:9, Mic 3:10; Isa 1:10; Jer 13:15-18, Jer 22:2, Jer 22:3; Hos 5:1; Amo 4:1 Is it: Deu 1:13-17, Deu 16:18; Ch2 19:5-10; Psa 14:4, Psa 82:1-5; Jer 5:4, Jer 5:5; Co1 6:5 Carl Friedrich Keil and Franz Delitzsch 3:1 First strophe. - Mic 3:1. "And I said, Hear ye, O heads of Jacob, and princes of the house of Israel: Is it not for you to know the right? Mic 3:2. Ye who hate good, and love evil; who draw off their skin from them, and their flesh from their bones. Mic 3:3. And who have eaten the flesh of my people, and stripped off their skin from them; and broken their bones, and cut them in pieces, as if in the pot, and like flesh in the midst of the caldron. Mic 3:4. Then will they cry to Jehovah, and He will not hearken; and let Him hide His face from them at the same time, as they have made their actions evil." By the expression "And I said" (vâ'ōmar), the following address is indicated as a continuation of the preceding one. The reproofs of this chapter are also a still further expansion of the woe pronounced in Mic 2:1-2 upon the godless chiefs of the nation. The heads of Jacob are addressed, that is to say, the princes of the tribes and families of Israel, and the qetsı̄nı̄m, lit., deciders (answering to the Arabic qâḍy, a judge) of the house of Israel, i.e., the heads of families and households, upon whom the administration of justice devolved (cf. Is 1:10; Is 22:3). הלוא לכן, is it not your duty and your office to know justice? Da‛ath is practical knowledge, which manifests itself in practice; mishpât, the public administration of justice. Instead of this, they do the opposite. The description of this conduct is appended by participles, in the form of apposition to the heads and princes addressed in Mic 3:1. Hating good and loving evil refer to the disposition, and indicate the radical corruption of these men. רעה, generally misfortune, here evil; hence the Masoretes have altered it into רע; but the very fact that it deviates from the ordinary rule shows that it is the original word. Instead of administering justice to the people, they take off their skin, and tear the flesh from the bones. The suffixes attached to עורם and שׁארם point back to בּית־ישׂראל in Mic 3:1. The words answer to the German expression, "to pull the skin over the ears." In Mic 3:3 the expression is still stronger; but the address is continued in the form of a simple description, and instead of the participles, אשׁר is used with the finite verb. They not only flay the people, i.e., rob them of all their means of subsistence, but even devour them - treat them like cattle, which men first of all flay, then break their bones, but the flesh into pieces, and boil it in the pot. In this figure, which is carried out into the most minute details, we must not give any special meaning to the particular features, such as that "the skin, and boiling portions, which are cut up and put into the pot, are figures signifying the pledged clothing and coveted fields (Mic 2:2, Mic 2:8)." The prophet paints in very glaring colours, to make an impression upon the ungodly. Therefore, in the time of judgment, God will not hear their crying to Him for help, but will hide His face from them, i.e., withdraw His mercy from them. אז and בּעה ההיא point back to the evil time announced in Mic 2:3. For Mic 3:4, compare Prov 1:28. Veyastēr in Mic 3:4 is an optative. The prophet continues the announcement of the punishment in the form of a desire. כּאשׁר, as = according to the way in which, as in 1Kings 28:18; Num 27:14, etc., i.e., answering to their evil doings. Geneva 1599 3:1 And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; [Is it] not for you to know (a) judgment? (a) That thing which is just and lawful, both to govern my people properly, and also to clear your own conscience. John Gill 3:1 And I said, hear, I pray you, O heads of Jacob, and ye princes of the house of Israel,.... This seems to be a new sermon or discourse, delivered at another time and to another people than the preceding for, as that chiefly concerns the ten tribes, this the two tribes of Judah and Benjamin, and was spoken to them in the times of Hezekiah, as appears from Jer 26:18; for though Jacob and Israel generally design the ten tribes, yet here the other two, as is manifest from the above cited place, and also from Mic 3:9; and not only heads of families, but such as were the highest posts under the government, the sanhedrim of the nation, judges, rulers, and nobles, are here addressed; and who had a great share in national guilt, being ringleaders in sin, who ought to have set good examples to others; and these are not to be spared because of their grandeur and dignity, but to faithfully reproved for their vices, and which they should diligently attend unto; though they are to be addressed in a respectful and honourable manner, and be entreated to hearken to the word of the Lord by his prophet; all which was carefully observed by Micah; and it was with pleasure he could reflect upon his plain, faithful, and affectionate reproof of those great men: is it not for you to know judgment? what is just and right to be done by men, and what sentence is to be passed in courts of judicature, in cases brought before them and not only to know, in a speculative way, what is equitable, but to practise it themselves, and see that it is done by others; and when they duly considered this, they would be able to see and own that what the prophet from the Lord would now charge them with, or denounce upon them, was according to truth and justice. John Wesley 3:1 Is it not for you - Ought not you to understand, and conform to, the just laws of your God. You princes, magistrates, and ruling officers, ought of all men to know and do right. Robert Jamieson, A. R. Fausset and David Brown 3:1 THE SINS OF THE PRINCES, PROPHETS, AND PRIESTS: THE CONSEQUENT DESOLATION OF ZION. (Mic 3:1-12) princes--magistrates or judges. Is it not for you?--Is it not your special function (Jer 5:4-5)? judgment--justice. Ye sit in judgment on others; surely then ye ought to know the judgment for injustice which awaits yourselves (Rom 2:1).
3:23:2: որ ատեա՛յքդ զբարիս, եւ խնդրէք զչարիս. զերծանէք զմորթ նոցա ՚ի նոցանէ, եւ զմարմին նոցա յոսկերաց իւրեանց[10570]։ [10570] ՚Ի բազումս պակասի. ՚Ի նոցանէ. եւ զմարմին նոցա յոսկերաց իւրեանց։ 2 Դուք չէ՞, որ պիտի իմանաք իրաւունքը, դուք, որ ատում էք բարին եւ չարիք էք որոնում, մորթազերծ էք անում նրանց եւ պոկում էք նրանց մարմիններն իրենց ոսկորներից»: 2 Դուք որ աղէկութիւնը կ’ատէք ու չարութիւնը կը սիրէք, Մարդոց վրայէն մորթերն ու անոնց ոսկորներէն միսերը կը հանէք։ որ ատեայքդ զբարիս, եւ խնդրէք զչարիս. զերծանէք զմորթ նոցա ի նոցանէ, եւ զմարմին նոցա յոսկերաց իւրեանց: 3:2: որ ատեա՛յքդ զբարիս, եւ խնդրէք զչարիս. զերծանէք զմորթ նոցա ՚ի նոցանէ, եւ զմարմին նոցա յոսկերաց իւրեանց[10570]։ [10570] ՚Ի բազումս պակասի. ՚Ի նոցանէ. եւ զմարմին նոցա յոսկերաց իւրեանց։ 2 Դուք չէ՞, որ պիտի իմանաք իրաւունքը, դուք, որ ատում էք բարին եւ չարիք էք որոնում, մորթազերծ էք անում նրանց եւ պոկում էք նրանց մարմիններն իրենց ոսկորներից»: 2 Դուք որ աղէկութիւնը կ’ատէք ու չարութիւնը կը սիրէք, Մարդոց վրայէն մորթերն ու անոնց ոսկորներէն միսերը կը հանէք։ zohrab-1805▾ eastern-1994▾ western am▾	3:23:2 А вы ненавидите доброе и любите злое; сдираете с них кожу их и плоть с костей их, 3:2 οἱ ο the μισοῦντες μισεω hate τὰ ο the καλὰ καλος fine; fair καὶ και and; even ζητοῦντες ζητεω seek; desire τὰ ο the πονηρά πονηρος harmful; malignant ἁρπάζοντες αρπαζω snatch τὰ ο the δέρματα δερμα skin αὐτῶν αυτος he; him ἀπ᾿ απο from; away αὐτῶν αυτος he; him καὶ και and; even τὰς ο the σάρκας σαρξ flesh αὐτῶν αυτος he; him ἀπὸ απο from; away τῶν ο the ὀστέων οστεον bone αὐτῶν αυτος he; him 3:2 שֹׂ֥נְאֵי śˌōnᵊʔê שׂנא hate טֹ֖וב ṭˌôv טֹוב good וְ wᵊ וְ and אֹ֣הֲבֵי ʔˈōhᵃvê אהב love רָ֑ערעה rˈāʕ רַע evil גֹּזְלֵ֤י gōzᵊlˈê גזל tear away עֹורָם֙ ʕôrˌām עֹור skin מֵֽ mˈē מִן from עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon וּ û וְ and שְׁאֵרָ֖ם šᵊʔērˌām שְׁאֵר body מֵ mē מִן from עַ֥ל ʕˌal עַל upon עַצְמֹותָֽם׃ ʕaṣmôṯˈām עֶצֶם bone 3:2. qui odio habetis bonum et diligitis malum qui violenter tollitis pelles eorum desuper eos et carnem eorum desuper ossibus eorumYou that hate good, and love evil: that violently pluck off their skins from them and their flesh from their bones? 2. who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones: 3:2 А вы ненавидите доброе и любите злое; сдираете с них кожу их и плоть с костей их, 3:2 οἱ ο the μισοῦντες μισεω hate τὰ ο the καλὰ καλος fine; fair καὶ και and; even ζητοῦντες ζητεω seek; desire τὰ ο the πονηρά πονηρος harmful; malignant ἁρπάζοντες αρπαζω snatch τὰ ο the δέρματα δερμα skin αὐτῶν αυτος he; him ἀπ᾿ απο from; away αὐτῶν αυτος he; him καὶ και and; even τὰς ο the σάρκας σαρξ flesh αὐτῶν αυτος he; him ἀπὸ απο from; away τῶν ο the ὀστέων οστεον bone αὐτῶν αυτος he; him 3:2 שֹׂ֥נְאֵי śˌōnᵊʔê שׂנא hate טֹ֖וב ṭˌôv טֹוב good וְ wᵊ וְ and אֹ֣הֲבֵי ʔˈōhᵃvê אהב love רָ֑ערעה rˈāʕ רַע evil גֹּזְלֵ֤י gōzᵊlˈê גזל tear away עֹורָם֙ ʕôrˌām עֹור skin מֵֽ mˈē מִן from עֲלֵיהֶ֔ם ʕᵃlêhˈem עַל upon וּ û וְ and שְׁאֵרָ֖ם šᵊʔērˌām שְׁאֵר body מֵ mē מִן from עַ֥ל ʕˌal עַל upon עַצְמֹותָֽם׃ ʕaṣmôṯˈām עֶצֶם bone 3:2. qui odio habetis bonum et diligitis malum qui violenter tollitis pelles eorum desuper eos et carnem eorum desuper ossibus eorum You that hate good, and love evil: that violently pluck off their skins from them and their flesh from their bones? 2. who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 2. Сдираете с них кожу их: пророк желает указать на притеснение народа главами и князьями. Albert Barnes: Notes on the Bible - 1834 3:2: Who hate the good and love the evil - that is, they hate, for its own sake, that which is good, and love that which is evil. The prophet is not here speaking of their "hating good" men, or "loving evil" men, but of their hating goodness and loving wickedness . : "It is sin not to love good; what guilt to hate it! it is faulty, not to flee from evil, what ungodliness to love it!" Man, at first, loves and admires the good, even while he cloth it not; he hates the evil, even while he does it, or as soon as he has done it. But man cannot bear to he at strife with his conscience, and so he ends it, by excusing himself and telling lies to himself. And then, he hates the truth or good with a bitter hatred, because it disturbs the darkness of the false peace with which he would envelop himself. At first, men love only the pleasure connected with the evil; then they make whom they can, evil, because goodness is a reproach to them: in the end, they love evil for its own sake Rom 1:32. pagan morality too distinguished between the incontinent and the unprincipled , the man who sinned under force of temptation, and the man who had lost the sense of right and wrong Joh 3:20. "Everyone that doeth evil, hateth the light. Whoso longeth for things unlawful, hateth the righteousness which rebuketh and punisheth" . Who pluck off their skin from off them, and their flesh from off their bones - He had described the Good Shepherd; now, in contrast, he describes those who ought to be "shepherds of the people," to feed, guard, direct them, but who were their butchers; who did not shear them, but flayed them; who fed on them, not fed them. He heaps up their guilt, act by act. First they flay, that is, take away their outer goods; then they break their bones in pieces, the most solid parts, on which the whole frame of their body depends, to get at the very marrow of their life, and so feed themselves upon them. And not unlike, though still more fearfully, do they sin, who first remove the skin, as it were, or outward tender fences of God's graces; (such as is modesty, in regard to inward purity; outward demeanor, of inward virtue; outward forms, of inward devotion;) and so break the strong bones of the sterner virtues, which hold the whole soul together; and with them the whole flesh, or softer graces, becomes one shapeless mass, shred to pieces and consumed. So Ezekiel says; "Woe to the shepherds of Israel that do feed themselves; should not the shepherds feed the flock? Ye eat the fat and ye clothe you, with the wool, ye kill them that are fed, ye feed not the flock. The diseased have ye not strengthened ..." (Eze 34:2-4, add Eze 34:5-10). R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:2: hate: Kg1 21:20, Kg1 22:6-8; Amo 5:10-14; Luk 19:14; Joh 7:7, Joh 15:18, Joh 15:19, Joh 15:23, Joh 15:24; Act 7:51, Act 7:52; Rom 12:9; Ti2 3:3 love: Ch2 19:2; Psa 15:4, Psa 139:21, Psa 139:22; Pro 28:4; Joh 18:40; Rom 1:32 pluck: Psa 53:4; Isa 3:15; Eze 22:27, Eze 34:3; Amo 8:4-6; Zep 3:3; Zac 11:4, Zac 11:5 Geneva 1599 3:2 Who hate the good, and love the evil; (b) who pluck off their skin from off them, and their flesh from off their bones; (b) The Prophet condemns the wicked governors not only of covetousness, theft, and murder, but compares them to wolves, lions, and most cruel beasts. John Gill 3:2 Who hate the good, and love the evil,.... Instead of knowing and doing what was just and right; or, directly contrary to their light and knowledge, and the duty of their office, they hated that which is good, which is agreeable to the law, nature, and will of God, and loved that which is evil, which is contrary thereunto; or they hated to do good, and loved to do evil, as the Targum; as men do who are averse to good, and prone to evil; or they hated a good man, as Aben Ezra, and loved the evil man; not only delighted in committing sin themselves, but took pleasure in those that did it; and could not endure the company and conversation of holy and good men: who pluck off their skin from off them, and their flesh from off their bones: like wild beasts that tear off skin and flesh from the bones, and then devour them; or like cruel shepherds, that, not content to fleece their flocks, skin them, and take their flesh also, and feed themselves, and not the flock; or like butchers, that first take off the skin off a beast, and then cut up its flesh. The design of the expressions is to show what rigour, cruelty, and oppressions, these rulers exercised on the people and by their heavy taxes and levies, and exorbitant penalties and fines, pillaged and plundered them of all they had in the world, and left them quite bare, as bones stripped of their skin and flesh. So the Targum, "seizing on their substance by violence, and their precious mammon they take away.'' John Wesley 3:2 The good - Ye who hate not only to do good, but the good which is done, and those that do it. The evil - Chuse, and delight in, both evil works and evil workers. Who pluck it off - Ye who use the flock as cruelly as the shepherd, who instead of shearing the fleece, would pluck off the skin and flesh. Robert Jamieson, A. R. Fausset and David Brown 3:2 pluck off their skin . . . flesh--rob their fellow countrymen of all their substance (Ps 14:4; Prov 30:14).
3:33:3: Զոր օրինակ կերա՛ն զմարմինս ժողովրդեան իմոյ, եւ զմորթ նոցա մորթեցին ՚ի նոցանէն. եւ զոսկերս նոցա փշրեցին. եւ յօշեցին զմարմինս նոցա իբրեւ ՚ի կաթսայս, եւ զմիս նոցա իբրեւ ՚ի պուտանս[10571]։ [10571] Ոմանք. Իբրեւ ՚ի պուտունս։ 3 Նրանք, որ կերան իմ ժողովրդի մարմինը, նրանց մորթը հանեցին վրաներից, նրանց ոսկորները փշրեցին, կտրատեցին նրանց մարմինները, ինչպէս կտրատում են կաթսայում եփելու համար, եւ նրանց միսն այնպէս, ինչպէս պտուկի մէջ եփելու համար: 3 Անոնք, որ իմ ժողովուրդիս միսը կ’ուտեն, Անոնց վրայէն մորթերը կը հանեն, Անոնց ոսկորները կը փշրեն, Զանոնք պտուկի մէջ ու կաթսայի մէջ եփելու միսի պէս կտոր կտոր կ’ընեն, ^[25]Զոր օրինակ`` կերան զմարմինս ժողովրդեան իմոյ, եւ զմորթ նոցա մորթեցին ի նոցանէն, եւ զոսկերս նոցա փշրեցին, եւ յօշեցին զմարմինս նոցա իբրեւ ի կաթսայս, եւ զմիս նոցա իբրեւ ի պուտունս: 3:3: Զոր օրինակ կերա՛ն զմարմինս ժողովրդեան իմոյ, եւ զմորթ նոցա մորթեցին ՚ի նոցանէն. եւ զոսկերս նոցա փշրեցին. եւ յօշեցին զմարմինս նոցա իբրեւ ՚ի կաթսայս, եւ զմիս նոցա իբրեւ ՚ի պուտանս[10571]։ [10571] Ոմանք. Իբրեւ ՚ի պուտունս։ 3 Նրանք, որ կերան իմ ժողովրդի մարմինը, նրանց մորթը հանեցին վրաներից, նրանց ոսկորները փշրեցին, կտրատեցին նրանց մարմինները, ինչպէս կտրատում են կաթսայում եփելու համար, եւ նրանց միսն այնպէս, ինչպէս պտուկի մէջ եփելու համար: 3 Անոնք, որ իմ ժողովուրդիս միսը կ’ուտեն, Անոնց վրայէն մորթերը կը հանեն, Անոնց ոսկորները կը փշրեն, Զանոնք պտուկի մէջ ու կաթսայի մէջ եփելու միսի պէս կտոր կտոր կ’ընեն, zohrab-1805▾ eastern-1994▾ western am▾	3:33:3 едите плоть народа Моего и сдираете с них кожу их, а кости их ломаете и дробите как бы в горшок, и плоть как бы в котел. 3:3 ὃν ος who; what τρόπον τροπος manner; by means κατέφαγον κατεσθιω consume; eat up τὰς ο the σάρκας σαρξ flesh τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine καὶ και and; even τὰ ο the δέρματα δερμα skin αὐτῶν αυτος he; him ἀπὸ απο from; away τῶν ο the ὀστέων οστεον bone αὐτῶν αυτος he; him ἐξέδειραν εκδερω and; even τὰ ο the ὀστέα οστεον bone αὐτῶν αυτος he; him συνέθλασαν συνθλαω dash to pieces καὶ και and; even ἐμέλισαν μελιζω as; how σάρκας σαρξ flesh εἰς εις into; for λέβητα λεβης and; even ὡς ως.1 as; how κρέα κρεας meat εἰς εις into; for χύτραν χυτρα pot 3:3 וַ wa וְ and אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָכְלוּ֮ ʔāḵᵊlˈû אכל eat שְׁאֵ֣ר šᵊʔˈēr שְׁאֵר body עַמִּי֒ ʕammˌî עַם people וְ wᵊ וְ and עֹורָם֙ ʕôrˌām עֹור skin מֵ mē מִן from עֲלֵיהֶ֣ם ʕᵃlêhˈem עַל upon הִפְשִׁ֔יטוּ hifšˈîṭû פשׁט strip off וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עַצְמֹֽתֵיהֶ֖ם ʕaṣmˈōṯêhˌem עֶצֶם bone פִּצֵּ֑חוּ piṣṣˈēḥû פצח scatter וּ û וְ and פָרְשׂוּ֙ fārᵊśˌû פרשׂ spread out כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the סִּ֔יר ssˈîr סִיר pot וּ û וְ and כְ ḵᵊ כְּ as בָשָׂ֖ר vāśˌār בָּשָׂר flesh בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst קַלָּֽחַת׃ qallˈāḥaṯ קַלַּחַת cauldron 3:3. qui comederunt carnem populi mei et pellem eorum desuper excoriaverunt et ossa eorum confregerunt et conciderunt sicut in lebete et quasi carnem in medio ollaeWho have eaten the flesh of my people, and have flayed their skin off them: and have broken, and chopped their bones as for the kettle, and as flesh in the midst of the pot. 3. who also eat the flesh of my people; and they flay their skin from off them, and break their bones: yea, they chop them in pieces, as for the pot, and as flesh within the caldron. Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron: 3:3 едите плоть народа Моего и сдираете с них кожу их, а кости их ломаете и дробите как бы в горшок, и плоть как бы в котел. 3:3 ὃν ος who; what τρόπον τροπος manner; by means κατέφαγον κατεσθιω consume; eat up τὰς ο the σάρκας σαρξ flesh τοῦ ο the λαοῦ λαος populace; population μου μου of me; mine καὶ και and; even τὰ ο the δέρματα δερμα skin αὐτῶν αυτος he; him ἀπὸ απο from; away τῶν ο the ὀστέων οστεον bone αὐτῶν αυτος he; him ἐξέδειραν εκδερω and; even τὰ ο the ὀστέα οστεον bone αὐτῶν αυτος he; him συνέθλασαν συνθλαω dash to pieces καὶ και and; even ἐμέλισαν μελιζω as; how σάρκας σαρξ flesh εἰς εις into; for λέβητα λεβης and; even ὡς ως.1 as; how κρέα κρεας meat εἰς εις into; for χύτραν χυτρα pot 3:3 וַ wa וְ and אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אָכְלוּ֮ ʔāḵᵊlˈû אכל eat שְׁאֵ֣ר šᵊʔˈēr שְׁאֵר body עַמִּי֒ ʕammˌî עַם people וְ wᵊ וְ and עֹורָם֙ ʕôrˌām עֹור skin מֵ mē מִן from עֲלֵיהֶ֣ם ʕᵃlêhˈem עַל upon הִפְשִׁ֔יטוּ hifšˈîṭû פשׁט strip off וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עַצְמֹֽתֵיהֶ֖ם ʕaṣmˈōṯêhˌem עֶצֶם bone פִּצֵּ֑חוּ piṣṣˈēḥû פצח scatter וּ û וְ and פָרְשׂוּ֙ fārᵊśˌû פרשׂ spread out כַּ ka כְּ as אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] בַּ ba בְּ in † הַ the סִּ֔יר ssˈîr סִיר pot וּ û וְ and כְ ḵᵊ כְּ as בָשָׂ֖ר vāśˌār בָּשָׂר flesh בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst קַלָּֽחַת׃ qallˈāḥaṯ קַלַּחַת cauldron 3:3. qui comederunt carnem populi mei et pellem eorum desuper excoriaverunt et ossa eorum confregerunt et conciderunt sicut in lebete et quasi carnem in medio ollae Who have eaten the flesh of my people, and have flayed their skin off them: and have broken, and chopped their bones as for the kettle, and as flesh in the midst of the pot. 3. who also eat the flesh of my people; and they flay their skin from off them, and break their bones: yea, they chop them in pieces, as for the pot, and as flesh within the caldron. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3. Образно пророк выражает в ст. 3: мысль об угнетении народа. Образы ст. 3-го представляют развитие употребленного в II:12: в отношении к народу образа стада. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:3: eat: Psa 14:4 and chop: Eze 11:3, Eze 11:6, Eze 11:7 John Gill 3:3 Who also eat the flesh of my people, and flay their skins from off them,.... Like cannibals, flay them alive, and then eat their flesh: this signifies, as before, devouring their substance, only expressed in terms which still more set forth their savageness, inhumanity, barbarity, and cruelty. So the Targum, "who spoil the substance of my people, and their precious mammon they take from them;'' and what aggravated their guilt was, that they were the Lord's people by profession and religion they so used; whom he had committed to their care to rule over, protect, and defend: and they break their bones, and chop them in pieces as for the pot, and as flesh within the caldron: did with them as cooks do, who not only cut flesh off the bones, and into slices, but break the bones themselves, to get out the marrow, and chop them small, that they may have all the virtue that is in them, to make their soup and broth the richer; by which is signified, that these wicked and avaricious rulers took every method to squeeze the people, and get all their wealth and riches into their hands, that they might have in a more riotous and luxurious manner. John Wesley 3:3 The flesh - Ye who devour the goods, and livelihood of your brethren. Break their bones - An allusion to wolves, bears, or lions, which devour the flesh, and break the bones of the defenceless lambs. Robert Jamieson, A. R. Fausset and David Brown 3:3 pot . . . flesh within . . . caldron--manifold species of cruel oppressions. Compare Ezek 24:3, &c., containing, as to the coming punishment, the same figure as is here used of the sin: implying that the sin and punishment exactly correspond.
3:43:4: Նո՛յնպէս աղաղակեսցեն առ Տէր՝ եւ ո՛չ լուիցէ նոցա. եւ դարձուսցէ զերեսս իւր ՚ի նոցանէն ՚ի ժամանակին յայնմիկ. փոխանակ զի չարչարեցին զնոսա ՚ի գործս իւրեանց։ 4 Այդպէս էլ կ’աղաղակեն Տիրոջը, եւ նա չի լսի նրանց, երես կը դարձնի նրանցից այդ ժամանակ, քանի որ նրանք իրենց արարքով չարիք գործեցին: 4 Այն ատեն Տէրոջը պիտի աղաղակեն, Բայց անոնց պատասխան պիտի չտայ Ու այն ժամանակ իր երեսը անոնցմէ պիտի ծածկէ, Վասն զի անոնք չար գործեր ըրին։ ^[26]նոյնպէս աղաղակեսցեն առ Տէր, եւ ոչ լուիցէ նոցա, եւ դարձուսցէ զերեսս իւր ի նոցանէն ի ժամանակին յայնմիկ, փոխանակ զի ^[27]չարչարեցին զնոսա ի գործս`` իւրեանց: 3:4: Նո՛յնպէս աղաղակեսցեն առ Տէր՝ եւ ո՛չ լուիցէ նոցա. եւ դարձուսցէ զերեսս իւր ՚ի նոցանէն ՚ի ժամանակին յայնմիկ. փոխանակ զի չարչարեցին զնոսա ՚ի գործս իւրեանց։ 4 Այդպէս էլ կ’աղաղակեն Տիրոջը, եւ նա չի լսի նրանց, երես կը դարձնի նրանցից այդ ժամանակ, քանի որ նրանք իրենց արարքով չարիք գործեցին: 4 Այն ատեն Տէրոջը պիտի աղաղակեն, Բայց անոնց պատասխան պիտի չտայ Ու այն ժամանակ իր երեսը անոնցմէ պիտի ծածկէ, Վասն զի անոնք չար գործեր ըրին։ zohrab-1805▾ eastern-1994▾ western am▾	3:43:4 И будут они взывать к Господу, но Он не услышит их и сокроет лице Свое от них на то время, как они злодействуют. 3:4 οὕτως ουτως so; this way κεκράξονται κραζω cry πρὸς προς to; toward κύριον κυριος lord; master καὶ και and; even οὐκ ου not εἰσακούσεται εισακουω heed; listen to αὐτῶν αυτος he; him καὶ και and; even ἀποστρέψει αποστρεφω turn away; alienate τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἀπ᾿ απο from; away αὐτῶν αυτος he; him ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐπονηρεύσαντο πονηρευομαι in τοῖς ο the ἐπιτηδεύμασιν επιτηδευμα he; him ἐπ᾿ επι in; on αὐτούς αυτος he; him 3:4 אָ֚ז ˈʔāz אָז then יִזְעֲק֣וּ yizʕᵃqˈû זעק cry אֶל־ ʔel- אֶל to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and לֹ֥א lˌō לֹא not יַעֲנֶ֖ה yaʕᵃnˌeh ענה answer אֹותָ֑ם ʔôṯˈām אֵת [object marker] וְ wᵊ וְ and יַסְתֵּ֨ר yastˌēr סתר hide פָּנָ֤יו pānˈāʸw פָּנֶה face מֵהֶם֙ mēhˌem מִן from בָּ bā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֔יא hˈî הִיא she כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֵרֵ֖עוּ hērˌēʕû רעע be evil מַעַלְלֵיהֶֽם׃ פ maʕallêhˈem . f מַעֲלָל deed 3:4. tunc clamabunt ad Dominum et non exaudiet eos et abscondet faciem suam ab eis in tempore illo sicut nequiter egerunt in adinventionibus suisThen shall they cry to the Lord, and he will not hear them: and he will hide his face from them at that time, as they have behaved wickedly in their devices. 4. Then shall they cry unto the LORD, but he will not answer them: yea, he will hide his face from them at that time, according as they have wrought evil in their doings. Then shall they cry unto the LORD, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings: 3:4 И будут они взывать к Господу, но Он не услышит их и сокроет лице Свое от них на то время, как они злодействуют. 3:4 οὕτως ουτως so; this way κεκράξονται κραζω cry πρὸς προς to; toward κύριον κυριος lord; master καὶ και and; even οὐκ ου not εἰσακούσεται εισακουω heed; listen to αὐτῶν αυτος he; him καὶ και and; even ἀποστρέψει αποστρεφω turn away; alienate τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἀπ᾿ απο from; away αὐτῶν αυτος he; him ἐν εν in τῷ ο the καιρῷ καιρος season; opportunity ἐκείνῳ εκεινος that ἀνθ᾿ αντι against; instead of ὧν ος who; what ἐπονηρεύσαντο πονηρευομαι in τοῖς ο the ἐπιτηδεύμασιν επιτηδευμα he; him ἐπ᾿ επι in; on αὐτούς αυτος he; him 3:4 אָ֚ז ˈʔāz אָז then יִזְעֲק֣וּ yizʕᵃqˈû זעק cry אֶל־ ʔel- אֶל to יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and לֹ֥א lˌō לֹא not יַעֲנֶ֖ה yaʕᵃnˌeh ענה answer אֹותָ֑ם ʔôṯˈām אֵת [object marker] וְ wᵊ וְ and יַסְתֵּ֨ר yastˌēr סתר hide פָּנָ֤יו pānˈāʸw פָּנֶה face מֵהֶם֙ mēhˌem מִן from בָּ bā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֔יא hˈî הִיא she כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הֵרֵ֖עוּ hērˌēʕû רעע be evil מַעַלְלֵיהֶֽם׃ פ maʕallêhˈem . f מַעֲלָל deed 3:4. tunc clamabunt ad Dominum et non exaudiet eos et abscondet faciem suam ab eis in tempore illo sicut nequiter egerunt in adinventionibus suis Then shall they cry to the Lord, and he will not hear them: and he will hide his face from them at that time, as they have behaved wickedly in their devices. 4. Then shall they cry unto the LORD, but he will not answer them: yea, he will hide his face from them at that time, according as they have wrought evil in their doings. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 4. Наказанием для притеснителей народа будет то, что Господь не услышит их во время нужды, т. е. в день суда. Adam Clarke: Commentary on the Bible - 1831 3:4: Then shall they cry - When calamity comes upon these oppressors, they shall cry for deliverance: but they shall not be heard; because, in their unjust exactions upon the people, they went on ruthlessly, and would not hear the cry of the oppressed. Albert Barnes: Notes on the Bible - 1834 3:4: Then shall they cry unto the Lord - "Then." The prophet looks on to the Day of the Lord, which is always before his mind. So the Psalmist, speaking of a time or place not expressed, says, "There were they in great fear" Psa 53:5. He sees it, points to it, as seeing what those to whom he spoke, saw not, and the more awfully, because he saw, with superhuman (certain) vision, what was "hidden from their eyes." The then was not then, "in the time of grace," but when the Day of grace should be over, and the Day of Judgment should be come. So of that day, when judgment should set in, God says in Jeremiah, "Behold I will bring evil upon them which they shall not be able to go forth of, and they will cry unto Me, and I will not hearken unto them" Jer 11:11. And David, "They cried and there was none to save; unto the Lord, and He answered them not" Psa 18:41. And Solomon; "Whoso stoppeth his ears at the cry of the poor, he shall cry himself and shall not be heard" Pro 21:13. And James, "He shall have judgment without mercy, that hath shewed no mercy" Jam 2:13. The prayer is never too late, until judgment comes ; the day of grace is over, when the time of judgment has arrived. "They shall cry unto the Lord, and shall not be heard, because they too did not hear those who asked them, and the Lord shall turn His Face from them, because they too turned their face from those who prayed them." He will even hide His Face - He will not look in mercy on those who would not receive His look of grace. Your sins, He says by Isaiah, "have hid His face from you, that He heareth not." O what will that turning away of the Face be, on which hangs eternity! As - There is a proportion between the sin and the punishment . As I have done, so God hath requited me. "They have behaved themselves ill in their doings. literally have made their deeds evil." The word rendered doings is almost always used in a bad sense, mighty deeds, and so deeds with a high hand. Not ignorantly or negligently, nor through human frailty, but with set purpose they applied themselves, not to amend but to corrupt their doings, and make them worse. God called to them by all His prophets, make good your doings Jer 35:15; and they, Rev_ersing it, used diligence to make their doings evil. Jerome: "All this they shall suffer, because they were not rulers, but tyrants; not Prefects, but lions; not masters of disciples, but wolves of sheep; and they sated themselves with flesh and were fattened, and, as sacrifices for the slaughter, were made ready for the punishment of the Lord. Thus far against evil rulers; then he turns to the false prophets and evil teachers, who by flatteries subvert the people of God, promising them the knowledge of His word." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:4: Then: Mic 2:3, Mic 2:4; Jer 5:31 cry: Psa 18:41; Pro 1:28, Pro 28:9; Isa 1:15; Jer 2:27, Jer 2:28; Eze 8:18; Zac 7:13; Mat 7:22; Luk 13:25; Joh 9:31; Jam 2:13 he will even: Deu 31:17, Deu 31:18, Deu 32:19, Deu 32:20; Isa 59:1-15; Jer 33:5 as: Isa 3:11; Rom 2:8, Rom 2:9 Geneva 1599 3:4 Then (c) shall they cry unto the LORD, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings. (c) That is, when I will punish their wickedness: for though I hear the godly before they cry (Is 65:24), yet I will not hear these even though they cry; (Is 1:15) (Ezek 8:18; Jas 2:13; 1Pet 3:11-12). John Gill 3:4 Then shall they cry unto the Lord, but he will not hear them,.... When all the above evils threatened them in the preceding chapters shall come upon them; when the enemy shall invade their hind, besiege their cities, and take them, and they, their families and substance, just ready to fall into their hands, they shall cry unto the Lord; or pray unto him, as the Targum, in the time of their distress; but he will not hear their prayer, so as to answer it according to their desire; that is, he will not save them from imminent danger, but deliver them up, them, and all that belong unto them, into the hands of such that shall use them as they have done others: he will even hide his face from them at that time; turn his back upon them, and a deaf ear to them, and show them no favour, nor grant them any help and protection: as they have behaved themselves ill in their doings; he will punish them according to the law of retaliation; as when the poor cried unto them, when they were stripping them of their substance, and they would not hearken to them, so now, when they cry unto the Lord in their distress, he will not hearken to them; and as they turned their backs, and hid their faces from those that were afflicted by them, and would show them no favour, so will the Lord deal with them; and as they exercised the utmost cruelty and barbarity that could be done, they will now be given up into the hands of cruel and merciless men, that will use them in like manner: or, "because they have done ill in their doings" (b) to the poor, whose cause God will defend and vindicate. (b) "eo quod", Sept. "quia", Drusius; "pro eo quod", Grotius. John Wesley 3:4 Then - When these miseries come upon them. Robert Jamieson, A. R. Fausset and David Brown 3:4 Then--at the time of judgment, which Micah takes for granted, so certain is it (compare Mic 2:3). they cry . . . but he will not hear--just as those oppressed by them had formerly cried, and they would not hear. Their prayer shall be rejected, because it is the mere cry of nature for deliverance from pain, not that of repentance for deliverance from sin. ill in their doings--Men cannot expect to do ill and fare well.
3:53:5: Ա՛յսպէս ասէ Տէր ՚ի վերայ մարգարէիցն՝ որ մոլորեցուցանեն զժողովուրդ իմ. որ խածանեն ատամամբք իւրեանց, եւ քարոզեն նմա զխաղաղութիւն. եւ ո՛չ տուաւ ՚ի բերան նոցա. եւ յարուցին ՚ի վերայ նոցա պատերազմ։ 5 Այսպէս ասաց Տէրը մարգարէների մասին, որոնք մոլորեցնում են իմ ժողովրդին, որոնք խածատում են նրան ատամներով եւ խաղաղութիւն են քարոզում նրան: Բայց ոչինչ չդրուեց նրանց բերանը, եւ նրա դէմ պատերազմ յարուցեցին: 5 Այսպէս կ’ըսէ Տէրը այն մարգարէներուն համար, Որոնք իմ ժողովուրդս կը մոլորեցնեն, Իրենց ակռաներովը կը խածնեն, Խաղաղութիւն կը քարոզեն, Անոնց բերանը բան չեն դներ, Բայց անոր դէմ պատերազմ կը հրատարակեն։ Այսպէս ասէ Տէր ի վերայ մարգարէիցն` որ մոլորեցուցանեն զժողովուրդ իմ, որ խածանեն ատամամբք իւրեանց, եւ քարոզեն ^[28]նմա զխաղաղութիւն. եւ ոչ տուաւ`` ի բերան նոցա, եւ յարուցին ի վերայ նորա պատերազմ: 3:5: Ա՛յսպէս ասէ Տէր ՚ի վերայ մարգարէիցն՝ որ մոլորեցուցանեն զժողովուրդ իմ. որ խածանեն ատամամբք իւրեանց, եւ քարոզեն նմա զխաղաղութիւն. եւ ո՛չ տուաւ ՚ի բերան նոցա. եւ յարուցին ՚ի վերայ նոցա պատերազմ։ 5 Այսպէս ասաց Տէրը մարգարէների մասին, որոնք մոլորեցնում են իմ ժողովրդին, որոնք խածատում են նրան ատամներով եւ խաղաղութիւն են քարոզում նրան: Բայց ոչինչ չդրուեց նրանց բերանը, եւ նրա դէմ պատերազմ յարուցեցին: 5 Այսպէս կ’ըսէ Տէրը այն մարգարէներուն համար, Որոնք իմ ժողովուրդս կը մոլորեցնեն, Իրենց ակռաներովը կը խածնեն, Խաղաղութիւն կը քարոզեն, Անոնց բերանը բան չեն դներ, Բայց անոր դէմ պատերազմ կը հրատարակեն։ zohrab-1805▾ eastern-1994▾ western am▾	3:53:5 Так говорит Господь на пророков, вводящих в заблуждение народ Мой, которые грызут зубами своими и проповедуют мир, а кто ничего не кладет им в рот, против того объявляют войну. 3:5 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐπὶ επι in; on τοὺς ο the προφήτας προφητης prophet τοὺς ο the πλανῶντας πλαναω mislead; wander τὸν ο the λαόν λαος populace; population μου μου of me; mine τοὺς ο the δάκνοντας δακνω bite ἐν εν in τοῖς ο the ὀδοῦσιν οδους tooth αὐτῶν αυτος he; him καὶ και and; even κηρύσσοντας κηρυσσω herald; proclaim ἐπ᾿ επι in; on αὐτὸν αυτος he; him εἰρήνην ειρηνη peace καὶ και and; even οὐκ ου not ἐδόθη διδωμι give; deposit εἰς εις into; for τὸ ο the στόμα στομα mouth; edge αὐτῶν αυτος he; him ἤγειραν εγειρω rise; arise ἐπ᾿ επι in; on αὐτὸν αυτος he; him πόλεμον πολεμος battle 3:5 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon הַ ha הַ the נְּבִיאִ֖ים nnᵊvîʔˌîm נָבִיא prophet הַ ha הַ the מַּתְעִ֣ים mmaṯʕˈîm תעה err אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֑י ʕammˈî עַם people הַ ha הַ the נֹּשְׁכִ֤ים nnōšᵊḵˈîm נשׁך bite בְּ bᵊ בְּ in שִׁנֵּיהֶם֙ šinnêhˌem שֵׁן tooth וְ wᵊ וְ and קָרְא֣וּ qārᵊʔˈû קרא call שָׁלֹ֔ום šālˈôm שָׁלֹום peace וַ wa וְ and אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not יִתֵּ֣ן yittˈēn נתן give עַל־ ʕal- עַל upon פִּיהֶ֔ם pîhˈem פֶּה mouth וְ wᵊ וְ and קִדְּשׁ֥וּ qiddᵊšˌû קדשׁ be holy עָלָ֖יו ʕālˌāʸw עַל upon מִלְחָמָֽה׃ milḥāmˈā מִלְחָמָה war 3:5. haec dicit Dominus super prophetas qui seducunt populum meum qui mordent dentibus suis et praedicant pacem et si quis non dederit in ore eorum quippiam sanctificant super eum proeliumThus saith the Lord concerning the prophets that make my people err: that bite with their teeth, and preach peace: and if a man give not something into their mouth, they prepare war against him. 5. Thus saith the LORD concerning the prophets that make my people to err; that bite with their teeth and cry, Peace; and whoso putteth not into their mouths, they even prepare war against him: Thus saith the LORD concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him: 3:5 Так говорит Господь на пророков, вводящих в заблуждение народ Мой, которые грызут зубами своими и проповедуют мир, а кто ничего не кладет им в рот, против того объявляют войну. 3:5 τάδε οδε further; this λέγει λεγω tell; declare κύριος κυριος lord; master ἐπὶ επι in; on τοὺς ο the προφήτας προφητης prophet τοὺς ο the πλανῶντας πλαναω mislead; wander τὸν ο the λαόν λαος populace; population μου μου of me; mine τοὺς ο the δάκνοντας δακνω bite ἐν εν in τοῖς ο the ὀδοῦσιν οδους tooth αὐτῶν αυτος he; him καὶ και and; even κηρύσσοντας κηρυσσω herald; proclaim ἐπ᾿ επι in; on αὐτὸν αυτος he; him εἰρήνην ειρηνη peace καὶ και and; even οὐκ ου not ἐδόθη διδωμι give; deposit εἰς εις into; for τὸ ο the στόμα στομα mouth; edge αὐτῶν αυτος he; him ἤγειραν εγειρω rise; arise ἐπ᾿ επι in; on αὐτὸν αυτος he; him πόλεμον πολεμος battle 3:5 כֹּ֚ה ˈkō כֹּה thus אָמַ֣ר ʔāmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon הַ ha הַ the נְּבִיאִ֖ים nnᵊvîʔˌîm נָבִיא prophet הַ ha הַ the מַּתְעִ֣ים mmaṯʕˈîm תעה err אֶת־ ʔeṯ- אֵת [object marker] עַמִּ֑י ʕammˈî עַם people הַ ha הַ the נֹּשְׁכִ֤ים nnōšᵊḵˈîm נשׁך bite בְּ bᵊ בְּ in שִׁנֵּיהֶם֙ šinnêhˌem שֵׁן tooth וְ wᵊ וְ and קָרְא֣וּ qārᵊʔˈû קרא call שָׁלֹ֔ום šālˈôm שָׁלֹום peace וַ wa וְ and אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not יִתֵּ֣ן yittˈēn נתן give עַל־ ʕal- עַל upon פִּיהֶ֔ם pîhˈem פֶּה mouth וְ wᵊ וְ and קִדְּשׁ֥וּ qiddᵊšˌû קדשׁ be holy עָלָ֖יו ʕālˌāʸw עַל upon מִלְחָמָֽה׃ milḥāmˈā מִלְחָמָה war 3:5. haec dicit Dominus super prophetas qui seducunt populum meum qui mordent dentibus suis et praedicant pacem et si quis non dederit in ore eorum quippiam sanctificant super eum proelium Thus saith the Lord concerning the prophets that make my people err: that bite with their teeth, and preach peace: and if a man give not something into their mouth, they prepare war against him. 5. Thus saith the LORD concerning the prophets that make my people to err; that bite with their teeth and cry, Peace; and whoso putteth not into their mouths, they even prepare war against him: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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. В ст. 5-7: пророк обличает ложных пророков, причем его обличения сходны с обличениями Иеремии (VI:14, 19) и Иезекииля (ХIII:10-19). Михей обращается к тем ложным пророкам, которые руководились в своей деятельности не какими-либо отличными от воззрений истинных пророков убеждениями (Иер VII:4), а исключительно корыстью. Пользуясь доверием народа, они утешали одних, проповедуя о вине и сикере, т. е. о полном благополучии, и враждовали против других. - Грызут зубами своими, т. е. получают хлеб (ср. Ам VI:14) за свои предсказания (Юнгеров: "дерзки на язык"). - Против того объявляют войну, с евр. "освещают (kidschu) войну", т. е. придают ей богоугодный характер. Пророк хочет сказать, что ложные пророки свою личную вражду к тем, кто "не клал им в рот", прикрывали маской служения Богу. Adam Clarke: Commentary on the Bible - 1831 3:5: That bite with their teeth - That eat to the full; that are well provided for, and as long as they are so, prophesy smooth things, and cry, Peace! i.e., Ye shall have nothing but peace and prosperity. Whereas the true prophet, "who putteth not into their mouths," who makes no provision for their evil propensities, "they prepare war against him." קדשו עליו מלחמה kiddeshu alaiv milchamah, "They sanctify a war against him." They call on all to help them to put down a man who is speaking evil of the Lord's people; and predicting the destruction of his temple, and Israel his inheritance. Albert Barnes: Notes on the Bible - 1834 3:5: The prophets that make My people err - Flattering them in their sins and rebellions, promising that they shall go unpunished, that God is not so strict, will not put in force the judgments tie threatens. So Isaiah saith Isa 3:12; O my? people, they which lead thee, mislead thee; and (Isa 9:16, (Isa 9:15 in Hebrew)), the leaders of this people are its misleaders, and they that are led of them are destroyed. And Jeremiah, "The prophets have seen for thee vanity and folly; and they have not discovered thine iniquity to turn away thy captivity, and have seen for thee false burdens and causes of banishment" Lam 2:14. No error is hopeless, save what is taught in the Name of God. That bite with their mouths - The word is used of no other biting than the biting of serpents. They were doing real, secret evil "while they cry, that is, proclaim peace;" they bit, as serpents, treacherously, deadlily. They fed, not so much on the gifts, for which they hired themselves to Eze 13:10 speak peace when there was no peace, as on the souls of the givers. So God says by Ezekiel, "Will ye pollute Me among My people for handfuls of barley and for pieces of bread, to slay the souls that should not die, and to save the souls live that should not live, by your lying to My people that hear your lies? Because with lies ye have made the heart of the righteous sad, whom I have not made sad; and strengthened the hands of the wicked, that he should not return from his wicked way, by promising him life - therefore ye shall see no more vanity nor divine divinations" Eze 19:1-14, Eze 22-23. It was with a show of peace that Joab slew Abner and Amasa, and with a kiss of peace Judas betrayed our Lord. And he that putteth not into their mouths, they prepare war against him - Literally, and (that is, immediately; it was all one; bribes refused, war proclaimed,) "they sanctify war against him." Like those of whom Joel prophesied , they proclaim war against him in the Name of God, by the authority of God which they had taken to themselves, speaking in His Name who had not sent them. So when our Lord fed the multitude, they would take Him by force and make Him a king; when their hopes were gone and they saw that His Kingdom was not of this world, they said, Crucify him, crucify Him. Much more the Pharisees, who, because He rebuked their covetousness, their devouring widows' houses, their extortion and excess, their making their proselytes more children of hell than themselves, said, Thou blasphemest. So, when the masters of the possessed damsel whom Paul freed Act 16:19-21, saw that the hope of their gains was gone, they accused him, that he exceedingly troubled their city, teaching customs not lawful to be received. So Christians were persecuted by the pagan as "hating the human race," because they would not partake of their sins; as "atheists," because they worshiped not their gods; as "disloyal" and "public enemies," because they joined not in unholy festivals; as "unprofitable," because they neglected things not profitable but harmful. So men are now called "illiberal," who will not make free with the truth of God; "intolerant," who will not allow that all faith is matter of opinion, and that there is no certain truth; "precise," "censorious," who will not connive at sin, or allow the levity which plays, mothlike, around it and jests at it. The Church and the Gospel are against the world, and so the world which they condemn must be against them; and such is the force of truth and holiness, that it must carry on the war against them in their own name. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:5: concerning: Mic 3:11; Isa 9:15, Isa 9:16; Jer 14:14, Jer 14:15, Jer 23:9-17, Jer 23:27, Jer 23:32, Jer 28:15-17, Jer 29:21-23; Eze 13:10-16, Eze 22:25-29; Mal 2:8; Mat 15:14 that bite: Mic 2:11; Isa 56:9-12; Eze 13:18, Eze 13:19; Mat 7:15; Rom 16:18 Carl Friedrich Keil and Franz Delitzsch 3:5 In the second strophe, Micah turns from the godless princes and judges to the prophets who lead the people astray, with whom he contrasts the true prophets and their ways. Mic 3:5. Thus saith Jehovah concerning the prophets who lead my people astray, who bite with their teeth, and preach peace; and whoever should put nothing into their mouths, against him they sanctify war. Mic 3:6. Therefore night to you because of the visions, and darkness to you because of the soothsaying! and the sun will set over the prophets, and the day blacken itself over them. Mic 3:7. And the seers will be ashamed, and the soothsayers blush, and all cover their beard, because (there is) no answer of God. Mic 3:8. But I, I am filled with power, with the Spirit of Jehovah, and with judgment and strength, to show to Jacob his transgression, and to Israel his sin." As the first strophe attaches itself to Mic 2:1-2, so does the second to Mic 2:6 and Mic 2:11, carrying out still further what is there affirmed concerning the false prophets. Micah describes them as people who predict peace and prosperity for a morsel of bread, and thereby lead the people astray, setting before them prosperity and salvation, instead of preaching repentance to them, by charging them with their sins. Thus they became accomplices of the wicked rulers, with whom they are therefore classed in Mic 3:11, together with the wicked priests. המּתעים, leading astray (cf. Is 3:12; Is 9:15) my people, namely, by failing to charge them with their sins, and preach repentance, as the true prophets do, and predicting prosperity for bread and payment. The words, "who bite with their teeth," are to be connected closely with the next clause, "and they preach peace," in the sense of "who preach peace if they can bite with their teeth," i.e., if they receive something to bite (or eat). This explanation, which has already been expressed by the Chaldee, is necessarily required by the antithesis, "but whoever puts nothing into their mouth," i.e., gives them nothing to eat, notwithstanding the fact that in other passages nâshakh only signifies to bite, in the sense of to wound, and is the word generally applied to the bite of a snake (Amos 5:19; Gen 49:17; Num 21:6, Num 21:8). If, however, we understand the biting with the teeth as a figurative representation of the words of the prophets who always preach prosperity, and of the injury they do to the real welfare of the people (Ros., Casp., and others), the obvious antithesis of the two double clauses of Mic 3:5 is totally destroyed. The harsh expression, to "bite with the teeth," in the sense of "to eat," is perfectly in harmony with the harsh words of Mic 3:2 and Mic 3:3. Qiddēsh milchâmâh, to sanctify war, i.e., to preach a holy war (cf. Joel 3:9), or, in reality, to proclaim the vengeance of God. For this shall night and darkness burst upon them. Night and darkness denote primarily the calamity which would come upon the false prophets (unto you) in connection with the judgment (Mic 2:4). The sun which sets to them is the sun of salvation or prosperity (Amos 8:9; Jer 15:9); and the day which becomes black over them is the day of judgment, which is darkness, and not light (Amos 5:18). This calamity is heightened by the fact that they will then stand ashamed, because their own former prophecies are thereby proved to be lies, and fresh, true prophecies fail them, because God gives no answer. "Convicted by the result, they are thus utterly put to shame, because God does not help them out of their trouble by any word of revelation" (Hitzig). Bōsh, to be ashamed, when connected with châphēr (cf. Jer 15:9; Ps 35:26., etc.), signifies to become pale with shame; châphēr, to blush, with min causae, to denote the thing of which a man is ashamed. Qōsemı̄m (diviners) alternates with chōzı̄m (seers), because these false prophets had no visions of God, but only divinations out of their own hearts. ‛Atâh sâphâm: to cover the beard, i.e., to cover the face up to the nose, is a sign of mourning (Lev 13:45), here of trouble and shame (cf. Ezek 24:17), and is really equivalent to covering the head (Jer 14:4; Esther 6:12). Ma‛ănēh, the construct state of the substantive, but in the sense of the participle; some codd. have indeed מענה. In Mic 3:8 Micah contrasts himself and his own doings with these false prophets, as being filled with power by the Spirit of Jehovah (i.e., through His assistance) and with judgment. Mishpât, governed by מלא, is the divine justice which the prophet has to proclaim, and gebhūrâh strength, manliness, to hold up before the people their sins and the justice of God. In this divine strength he can and must declare their unrighteousness to all ranks of the people, and predict the punishment of God (Mic 3:9-12). Geneva 1599 3:5 Thus saith the LORD concerning the prophets that make my people err, that (d) bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. (d) They devour all their substance, and then flatter them, promising that all will go well. But if someone does not feed them, then they invent all ways to do evil. John Gill 3:5 Thus saith the Lord, concerning the prophets that make my people err,.... The false prophets, as the Targum; and as the description given of them shows; who, instead of directing the people in the right way, as by their office and characters as prophets they should have done, they led them into mistakes about matters of religion and civil government, and out of the way of their duty to God and men, and exposed them to great danger and distress; and this was the more aggravating, as they were the Lord's people by name and profession, whom they caused to err from his ways and worship, which brought his displeasure upon them: that bite with their teeth, and cry, peace; prophesy smooth things, promise all kind of prosperity and plenty, and bite their lips, and keep in those distresses and calamities which they could not but see coming upon the people; or, while they are prophesying good things, they gnash their teeth against the prophets of the Lord, and bitterly inveigh against them for threatening with war, destruction, and captivity; or, by flattering the people with their lips, they bite them, devour their substance, and are the cause of their hurt and ruin; or rather, so long as the people fed them well, and they had a sufficiency to bite and live upon, they foretold happy days unto them, So the Targum, "he that feeds them with a feast of flesh, they prophesy peace to him;'' which sense is confirmed by what follows, and he that putteth not into their mouth, they even declare war against him; who do not give them what they ask, or do not feed them according to their desire, do not keep a good table for them, and cram and pamper them, but neglect them, and do not provide well for them; these they threaten with one calamity or another that shall befall them; and endeavour to set their neighbours against them, and even the government itself, and do them all the mischief they can by defamation and slander. John Wesley 3:5 That bite - When they are furnished with gifts, and well fed. Prepare war - They do them all the mischief they can. Robert Jamieson, A. R. Fausset and David Brown 3:5 Here he attacks the false prophets, as before he had attacked the "princes." make my people err--knowingly mislead My people by not denouncing their sins as incurring judgment. bite with . . . teeth, and cry, Peace--that is, who, so long as they are supplied with food, promise peace and prosperity in their prophecies. he that putteth not into their mouths, they . . . prepare war against him--Whenever they are not supplied with food, they foretell war and calamity. prepare war--literally, "sanctify war," that is, proclaim it as a holy judgment of God because they are not fed (see on Jer 6:4; compare Is 13:3; Joel 1:14).
3:63:6: Վասն այնորիկ գիշե՛ր լիցի ձեզ ՚ի տեսլենէ, եւ նսեմասցի ձեզ յղձութենէ. մտցէ արեգակն ՚ի վերայ մարգարէիցն, եւ խաւարեսցի ՚ի վերայ նոցա տիւ[10572]։ [10572] Ոմանք. Եւ մտցէ արեգակն։ 6 Այդ պատճառով ձեր տեսիլքը խաւար գիշեր պիտի դառնայ, ձեր իղձը պիտի նսեմանայ, արեգակը մայր պիտի մտնի մարգարէների վրայ, եւ ցերեկը պիտի խաւարի նրանց վրայ: 6 Անոր համար ձեզի գիշեր պիտի ըլլայ, Որպէս զի տեսիլք չտեսնէք։Ձեզի խաւար պիտի ըլլայ, Որպէս զի գէշութիւն չընէք։Մարգարէներուն վրայ արեւը պիտի մտնէ, Անոնց վրայ օրը պիտի խաւարի, Վասն այնորիկ գիշեր լիցի ձեզ ի տեսլենէ, եւ նսեմասցի ձեզ յըղձութենէ. մտցէ արեգակն ի վերայ մարգարէիցն, եւ խաւարեսցի ի վերայ նոցա տիւ: 3:6: Վասն այնորիկ գիշե՛ր լիցի ձեզ ՚ի տեսլենէ, եւ նսեմասցի ձեզ յղձութենէ. մտցէ արեգակն ՚ի վերայ մարգարէիցն, եւ խաւարեսցի ՚ի վերայ նոցա տիւ[10572]։ [10572] Ոմանք. Եւ մտցէ արեգակն։ 6 Այդ պատճառով ձեր տեսիլքը խաւար գիշեր պիտի դառնայ, ձեր իղձը պիտի նսեմանայ, արեգակը մայր պիտի մտնի մարգարէների վրայ, եւ ցերեկը պիտի խաւարի նրանց վրայ: 6 Անոր համար ձեզի գիշեր պիտի ըլլայ, Որպէս զի տեսիլք չտեսնէք։Ձեզի խաւար պիտի ըլլայ, Որպէս զի գէշութիւն չընէք։Մարգարէներուն վրայ արեւը պիտի մտնէ, Անոնց վրայ օրը պիտի խաւարի, zohrab-1805▾ eastern-1994▾ western am▾	3:63:6 Посему ночь будет вам вместо видения, и тьма вместо предвещаний; зайдет солнце над пророками и потемнеет день над ними. 3:6 διὰ δια through; because of τοῦτο ουτος this; he νὺξ νυξ night ὑμῖν υμιν you ἔσται ειμι be ἐξ εκ from; out of ὁράσεως ορασις appearance; vision καὶ και and; even σκοτία σκοτια darkness ὑμῖν υμιν you ἔσται ειμι be ἐκ εκ from; out of μαντείας μαντεια and; even δύσεται δυνω set; sink ὁ ο the ἥλιος ηλιος sun ἐπὶ επι in; on τοὺς ο the προφήτας προφητης prophet καὶ και and; even συσκοτάσει συσκοταζω in; on αὐτοὺς αυτος he; him ἡ ο the ἡμέρα ημερα day 3:6 לָכֵ֞ן lāḵˈēn לָכֵן therefore לַ֤יְלָה lˈaylā לַיְלָה night לָכֶם֙ lāḵˌem לְ to מֵֽ mˈē מִן from חָזֹ֔ון ḥāzˈôn חָזֹון vision וְ wᵊ וְ and חָשְׁכָ֥ה ḥāšᵊḵˌā חשׁך be dark לָכֶ֖ם lāḵˌem לְ to מִ mi מִן from קְּסֹ֑ם qqᵊsˈōm קסם practice divination וּ û וְ and בָ֤אָה vˈāʔā בוא come הַ ha הַ the שֶּׁ֨מֶשׁ֙ ššˈemeš שֶׁמֶשׁ sun עַל־ ʕal- עַל upon הַ ha הַ the נְּבִיאִ֔ים nnᵊvîʔˈîm נָבִיא prophet וְ wᵊ וְ and קָדַ֥ר qāḏˌar קדר be dark עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day 3:6. propterea nox vobis pro visione erit et tenebrae vobis pro divinatione et occumbet sol super prophetas et obtenebrabitur super eos diesTherefore night shall be to you instead of vision, and darkness to you instead of divination: and the sun shall go down upon the prophets, and the day shall be darkened over them. 6. Therefore it shall be night unto you, that ye shall have no vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down upon the prophets, and the day shall be black over them. Therefore night [shall be] unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them: 3:6 Посему ночь будет вам вместо видения, и тьма вместо предвещаний; зайдет солнце над пророками и потемнеет день над ними. 3:6 διὰ δια through; because of τοῦτο ουτος this; he νὺξ νυξ night ὑμῖν υμιν you ἔσται ειμι be ἐξ εκ from; out of ὁράσεως ορασις appearance; vision καὶ και and; even σκοτία σκοτια darkness ὑμῖν υμιν you ἔσται ειμι be ἐκ εκ from; out of μαντείας μαντεια and; even δύσεται δυνω set; sink ὁ ο the ἥλιος ηλιος sun ἐπὶ επι in; on τοὺς ο the προφήτας προφητης prophet καὶ και and; even συσκοτάσει συσκοταζω in; on αὐτοὺς αυτος he; him ἡ ο the ἡμέρα ημερα day 3:6 לָכֵ֞ן lāḵˈēn לָכֵן therefore לַ֤יְלָה lˈaylā לַיְלָה night לָכֶם֙ lāḵˌem לְ to מֵֽ mˈē מִן from חָזֹ֔ון ḥāzˈôn חָזֹון vision וְ wᵊ וְ and חָשְׁכָ֥ה ḥāšᵊḵˌā חשׁך be dark לָכֶ֖ם lāḵˌem לְ to מִ mi מִן from קְּסֹ֑ם qqᵊsˈōm קסם practice divination וּ û וְ and בָ֤אָה vˈāʔā בוא come הַ ha הַ the שֶּׁ֨מֶשׁ֙ ššˈemeš שֶׁמֶשׁ sun עַל־ ʕal- עַל upon הַ ha הַ the נְּבִיאִ֔ים nnᵊvîʔˈîm נָבִיא prophet וְ wᵊ וְ and קָדַ֥ר qāḏˌar קדר be dark עֲלֵיהֶ֖ם ʕᵃlêhˌem עַל upon הַ ha הַ the יֹּֽום׃ yyˈôm יֹום day 3:6. propterea nox vobis pro visione erit et tenebrae vobis pro divinatione et occumbet sol super prophetas et obtenebrabitur super eos dies Therefore night shall be to you instead of vision, and darkness to you instead of divination: and the sun shall go down upon the prophets, and the day shall be darkened over them. 6. Therefore it shall be night unto you, that ye shall have no vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down upon the prophets, and the day shall be black over them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 6. Образы "ночи" и "тьмы" в Библии употребляются для выражения мысли о бедствиях (Ис V:20). Михей возвещает, что ложных пророков за их корыстные предвещания постигнут бедствия. Adam Clarke: Commentary on the Bible - 1831 3:6: Night shall be unto you - Ye shall have no spiritual light, nor will God give you any revelation of his will. The sun shall go down over the prophets - They prospered for a while, causing the people to err; but they shall also be carried into captivity, and then the sun of their prosperity shall go down for ever, and the very day that gives light and comfort to others, shall be darkness and calamity to them. Albert Barnes: Notes on the Bible - 1834 3:6: Therefore night shall be unto you, that ye shall not have a vision - In the presence of God's extreme judgments, even deceivers are at length still; silenced at last by the common misery, if not by awe. The false prophets had promised peace, light, brightness, prosperity; the night of trouble, anguish, darkness, fear, shall Come upon them. So shall they no more dare to speak in the Name of God, while He was by His judgments speaking the contrary in a way which all must hear. They abused God's gifts and long-suffering against Himself: they could misinterpret His long-suffering into favor, and they did it: their visions of the future were but the reflections of the present and its continuance; they thought that because God was enduring, He was indifferent, and they took His government out of His Hands, and said, that what He appeared to be now, He would ever be. They had no other light, no other foresight. When then the darkness of temporal calamity enveloped them, it shrouded in one common darkness of night all present brightness and all sight of the future. Rup.: "After Caiaphas had in heart spoken falsehood and a prophecy of blood, although God overruled it to truth which he meant not, all grace of prophecy departed Mat 11:13. The law and the prophets prophesied until John. "The Sun of Righteousness went down over them," inwardly and outwardly, withdrawing the brightness of His Providence and the inward light of grace." So Christ Himself forewarned; "Walk while ye have the light, lest darkness come upon you" Joh 12:35. And so it has remained ever since Co2 3:15. The veil has been on their hearts. The light is in all the world, but they see it not; it arose to lighten the Gentiles, but they walk on still in darkness. As opposed to holiness, truth, knowledge, divine enlightening of the mind, bright gladness, contrariwise darkness is falsehood, sin, error, blindness of soul, ignorance of divine things, and sorrow. In all these ways, did the Sun go down "over them," so that the darkness weighed heavily upon them. So too the inventors of heresies pretend to see and to enter into the mysteries of Christ, yet find darkness instead of light, lose even what they think they see, fail even of what truth they seem most to hold; and they shall be in night and darkness, being cast into outer darkness Co1 8:12; sinning against the brethren, and wounding the weak conscience of those for whom Christ died. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:6: night: Psa 74:9; Isa 8:20-22; Jer 13:16; Eze 13:22, Eze 13:23; Zac 13:2-4 that ye shall not have a vision: Heb. from a vision that ye shall not divine: Heb. from divining the sun: Isa 29:10, Isa 59:10; Jer 15:9; Amo 8:9, Amo 8:10 Geneva 1599 3:6 Therefore (e) night [shall be] unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. (e) As you have loved to walk in darkness, and to prophesy lies, so God will reward you with gross blindness and ignorance, so that when all others will see the bright beams of God's grace, you will as blind men grope as in the night. John Gill 3:6 Therefore night shall be unto you, that ye shall not have a vision,.... Not that those outward gifts and illuminations, and that prophetic light they had, or seemed to have should be taken away from them, and it should be quite a night with them; because these men were never sent of God, or received any message from him, or had any prophetic talents at all, and therefore could not be taken away from them, and they be benighted in this sense; though, it is true, such might be the circumstances they would be brought into, that it should appear to the people that they are the dark persons they were, that they have no vision, nor never had any; but rather the sense is, that such dark providences and dreadful calamities should come upon the people in general, and upon those prophets in particular, often signified by "night" in Scripture, that they would not have the face to pretend any more that they had any vision from God of good times and things. It may be rendered, "therefore night shall be unto you because of vision" (c); calamity should come upon them because of their false and pretended visions of peace and prosperity they deluded the people with: and it shall be dark unto you, that ye shall not divine; such darkness of affliction should be upon them, that they would not offer to deliver out any divination or prediction of good things coming upon them; or such darkness and distress would be their portion "because of divination" (d), on account of their lying divinations they had imposed upon the people: and the sun shall go down over the prophets, and the day shall be dark over them; their time of prosperity will be over, and they shall be no more in favour with the people, or courted and feasted by them; but shall be had in the utmost contempt and abhorrence. The Targum of the whole is, "therefore ye shall blush at prophesying, and be ashamed of teaching; and tribulation as darkness shall cover the false prophets, and the time shall be darkened upon them.'' (c) "propter visionem", Munster, Piscator. (d) "propter divinationem", Munster; "propter divinare, i. e. divinationem", Vatablus; "prae visione----prae divinatione", Burkius. John Wesley 3:6 Night - Heavy calamities. A vision - You shall no more pretend to have a vision, or dare to foretell any thing. And the sun - The hand of God shall be against them, making their sorrows the more dreadful, as darkness by the sun going down at noon. Robert Jamieson, A. R. Fausset and David Brown 3:6 night . . . dark--Calamities shall press on you so overwhelming as to compel you to cease pretending to divine (Zech 13:4). Darkness is often the image of calamity (Is 8:22; Amos 5:18; Amos 8:9).
3:73:7: Եւ ամաչեսցեն երազատեսքն, եւ ծա՛ղր կայցեն իղձքն. եւ բամբասեսցեն զնոսա ամենեքեան. զի ո՛չ ոք իցէ որ լսիցէ նոցա։ 7 Պիտի ամաչեն երազատեսները, ծաղրուեն գուշակները, եւ բոլորը պիտի բամբասեն նրանց, քանի որ ոչ ոք չի լսելու նրանց: 7 Տեսանողները պիտի ամչնան, Գուշակողները ամօթով պիտի ըլլան. Ամէնքն ալ իրենց շրթունքը պիտի ծածկեն, Վասն զի Աստուծմէ պատասխան մը պիտի չըլլայ։ Եւ ամաչեսցեն երազատեսքն, եւ ծաղր կայցեն իղձքն, եւ ^[29]բամբասեսցեն զնոսա ամենեքեան. զի ոչ ոք իցէ որ լսիցէ նոցա: 3:7: Եւ ամաչեսցեն երազատեսքն, եւ ծա՛ղր կայցեն իղձքն. եւ բամբասեսցեն զնոսա ամենեքեան. զի ո՛չ ոք իցէ որ լսիցէ նոցա։ 7 Պիտի ամաչեն երազատեսները, ծաղրուեն գուշակները, եւ բոլորը պիտի բամբասեն նրանց, քանի որ ոչ ոք չի լսելու նրանց: 7 Տեսանողները պիտի ամչնան, Գուշակողները ամօթով պիտի ըլլան. Ամէնքն ալ իրենց շրթունքը պիտի ծածկեն, Վասն զի Աստուծմէ պատասխան մը պիտի չըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾	3:73:7 И устыдятся прозорливцы, и посрамлены будут гадатели, и закроют уста свои все они, потому что не будет ответа от Бога. 3:7 καὶ και and; even καταισχυνθήσονται καταισχυνω shame; put to shame οἱ ο the ὁρῶντες οραω view; see τὰ ο the ἐνύπνια ενυπνιον dream καὶ και and; even καταγελασθήσονται καταγελαω ridicule οἱ ο the μάντεις μαντις and; even καταλαλήσουσιν καταλαλεω slander κατ᾿ κατα down; by αὐτῶν αυτος he; him πάντες πας all; every αὐτοί αυτος he; him διότι διοτι because; that οὐκ ου not ἔσται ειμι be ὁ ο the εἰσακούων εισακουω heed; listen to αὐτῶν αυτος he; him 3:7 וּ û וְ and בֹ֣שׁוּ vˈōšû בושׁ be ashamed הַ ha הַ the חֹזִ֗ים ḥōzˈîm חֹזֶה seer וְ wᵊ וְ and חָֽפְרוּ֙ ḥˈāfᵊrû חפר be ashamed הַ ha הַ the קֹּ֣סְמִ֔ים qqˈōsᵊmˈîm קסם practice divination וְ wᵊ וְ and עָט֥וּ ʕāṭˌû עטה cover עַל־ ʕal- עַל upon שָׂפָ֖ם śāfˌām שָׂפָם moustache כֻּלָּ֑ם kullˈām כֹּל whole כִּ֛י kˈî כִּי that אֵ֥ין ʔˌên אַיִן [NEG] מַעֲנֵ֖ה maʕᵃnˌē מַעֲנֶה answer אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s) 3:7. et confundentur qui vident visiones et confundentur divini et operient vultus suos omnes quia non est responsum DeiAnd they shall be confounded that see visions, and the diviners shall be confounded: and they shall all cover their faces, because there is no answer of God. 7. And the seers shall be ashamed, and the diviners confounded; yea, they shall all cover their lips: for there is no answer of God. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for [there is] no answer of God: 3:7 И устыдятся прозорливцы, и посрамлены будут гадатели, и закроют уста свои все они, потому что не будет ответа от Бога. 3:7 καὶ και and; even καταισχυνθήσονται καταισχυνω shame; put to shame οἱ ο the ὁρῶντες οραω view; see τὰ ο the ἐνύπνια ενυπνιον dream καὶ και and; even καταγελασθήσονται καταγελαω ridicule οἱ ο the μάντεις μαντις and; even καταλαλήσουσιν καταλαλεω slander κατ᾿ κατα down; by αὐτῶν αυτος he; him πάντες πας all; every αὐτοί αυτος he; him διότι διοτι because; that οὐκ ου not ἔσται ειμι be ὁ ο the εἰσακούων εισακουω heed; listen to αὐτῶν αυτος he; him 3:7 וּ û וְ and בֹ֣שׁוּ vˈōšû בושׁ be ashamed הַ ha הַ the חֹזִ֗ים ḥōzˈîm חֹזֶה seer וְ wᵊ וְ and חָֽפְרוּ֙ ḥˈāfᵊrû חפר be ashamed הַ ha הַ the קֹּ֣סְמִ֔ים qqˈōsᵊmˈîm קסם practice divination וְ wᵊ וְ and עָט֥וּ ʕāṭˌû עטה cover עַל־ ʕal- עַל upon שָׂפָ֖ם śāfˌām שָׂפָם moustache כֻּלָּ֑ם kullˈām כֹּל whole כִּ֛י kˈî כִּי that אֵ֥ין ʔˌên אַיִן [NEG] מַעֲנֵ֖ה maʕᵃnˌē מַעֲנֶה answer אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s) 3:7. et confundentur qui vident visiones et confundentur divini et operient vultus suos omnes quia non est responsum Dei And they shall be confounded that see visions, and the diviners shall be confounded: and they shall all cover their faces, because there is no answer of God. 7. And the seers shall be ashamed, and the diviners confounded; yea, they shall all cover their lips: for there is no answer of God. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 7. Наступление бедствий будет служить доказательством ложности предсказаний лжепророков, усыплявших народ своими предвещаниями благополучия. Лжепророкам перестанут верить и потому, что вообще "не будет ответа от Господа", т. е. прекратится откровение через пророков (ср. Ам VIII:12; Плач II:4; Пс LXXIII:9). - Закроют уста свои (ol - sapham): с евр. закроют бороды свои (ср. Лев XIII:45; Иез XXIV:17-22), т. е. закроют в знак траура по поводу постигшего бедствия. LXX последнюю мысль выразили иначе: по греч. -слав. тексту ввиду обнаружения ложности предсказаний лжепророков, "возглаголют на них вси", т. е. все будут порицать их. Вместо слов потому что не будет ответа от Бога в слав. "зане не будет послушаяй их": maaneh elogim (ответа Бога) LXX читали maaneh elejhem. Adam Clarke: Commentary on the Bible - 1831 3:7: Shall the seers be ashamed - For the false visions of comfort and prosperity which they pretended to see. And the diviners confounded - Who pretended to foretell future prosperity; for they themselves are now thralled in that very captivity which the true prophets foretold, and which the false prophets said should not happen. Albert Barnes: Notes on the Bible - 1834 3:7: They shall cover their lips - Literally, the hair of the upper lip . This was an action enjoined on lepers Lev 13:45, and a token of mourning Eze 24:17, Eze 24:22; a token then of sorrow and uncleanness. With their lips they had lied, and now they should cover their lips, as men dumb and ashamed. "For there is no answer of God," as these deceivers had pretended to have. When all things shall come contrary to what they had promised, it shall be clear that God did not send them. And having plainly no answer of God, they shall not dare to feign one then. Jerome: "Then not even the devils shall receive power to deceive them by their craft. The oracles shall be dumb; the unclean spirit shall not dare to delude." Dionysius: "All this is spoken against those who, in the Church of Christ, flatter the rich, or speak as menpleasers, out of avarice, ambition, or any like longing for temporal good, to whom that of Isaiah Isa 3:12 fitteth; the leaders of this people (they who profess to lead them aright) mislead them, and they that are led of them are destroyed." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:7: the seers: Exo 8:18, Exo 8:19, Exo 9:11; Sa1 9:9; Isa 44:25, Isa 47:12-14; Dan 2:9-11; Zac 13:4; Ti2 3:8, Ti2 3:9 cover: Lev 13:45; Eze 24:17, Eze 24:22 lips: Heb. upper lip no: Sa1 14:37, Sa1 28:6, Sa1 28:15; Psa 74:9; Amo 8:11 Geneva 1599 3:7 Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover (f) their lips; for [there is] no answer of God. (f) When God will reveal them to the world, they will be afraid to speak: for all will know that they were but false prophets, and did give a false notion of the word of God. John Gill 3:7 Then shall the seers be ashamed, and the diviners confounded,.... When the events of things will make it most clearly appear to all that their visions, divinations, and prophecies, are false; they will not be able to lift up their heads, or show their faces, but shame and confusion will cover them: yea, they shall all cover their lips; stop their mouths, hold their tongues, and be entirely and totally silenced; they will not pretend to utter any other vision or prophecy; nor be able to say one word in defence of themselves, and of what they have before prophesied; every thing in providence being contrary to what they had said, and agreeable to the words of the true prophets; or they shall cover their lips as mourners; as the Targum adds, by way of explanation; see Ezek 24:17. It is said (e) there were two gates in Solomon's temple; one called the gate of the bridegrooms, the other the gate of mourners; to those that entered the latter, if their lip was covered, it was said, he that dwells in this house comfort thee; and so the lips of the false prophets being covered may signify that they were now sorry for what they had done, at least because of the calamities on them and the people; though the former sense seems best: for there is no answer of God; not that they shall be ashamed and silenced because they shall now have no answer of God, for they never had any, which this would imply; but that it shall now be most plain and clear to all that the Lord never spoke by them, and they never had any answer from him; all their visions, divinations, and prophecies, were of, themselves, and not of him; what they delivered was not the word of the Lord, but their own; and this now being discovered and manifest to everyone, wilt put them to utter silence and shame. The Targum is, "for there is not in them a spirit of prophecy from the Lord.'' (e) R. Jacob, Sepher Musar, c. 9. apud Drusii Proverb. class. 2. l. 21. sect. 194. John Wesley 3:7 The seers - So called by the deceived people. Cover their lips - Mourners did thus, Ezek 24:17, Ezek 24:22. So these shall mourn and pine in their shame. No answer - Because the answer they had formerly, pretended to be from God, now appears not to have been from him. Robert Jamieson, A. R. Fausset and David Brown 3:7 cover their lips--The Orientals prided themselves on the moustache and beard ("upper lip," Margin). To cover it, therefore, was a token of shame and sorrow (Lev 13:45; Ezek 24:17, Ezek 24:22). "They shall be so ashamed of themselves as not to dare to open their mouths or boast of the name of prophet" [CALVIN]. there is no answer of God--They shall no more profess to have responses from God, being struck dumb with calamities (Mic 3:6).
3:83:8: Բայց ես լցա՛յ Հոգւով զօրութեամբ Տեառն, դատաստանաւ եւ զօրութեամբ. պատմել Յակոբու զամպարշտութիւնս նորա, եւ Իսրայէլի զմեղս նորա[10573]։ [10573] Ոսկան. Հոգւոյ զօրութեամբ։ Յօրինակին պակասէր. Եւ զօրութեամբ. պատմել Յակոբու։ Ոմանք. Եւ Իսրայէլի զմեղս նոցա։ 8 Բայց ես լցուեցի Տիրոջ Հոգու զօրութեամբ, արդարամտութեամբ եւ զօրութեամբ՝ պատմելու Յակոբին իր ամբարշտութիւնը եւ Իսրայէլին՝ իր մեղքերը: 8 Սակայն ես Տէրոջը Հոգիովը՝ Զօրութեամբ, դատաստանով եւ արիութեամբ լեցուած եմ, Որպէս զի Յակոբին իր յանցանքը Ու Իսրայէլին իր մեղքը յայտնեմ։ Բայց ես լցայ Հոգւով` զօրութեամբ Տեառն, դատաստանաւ եւ զօրութեամբ, պատմել Յակոբու զամպարշտութիւնս նորա, եւ Իսրայելի` զմեղս նորա: 3:8: Բայց ես լցա՛յ Հոգւով զօրութեամբ Տեառն, դատաստանաւ եւ զօրութեամբ. պատմել Յակոբու զամպարշտութիւնս նորա, եւ Իսրայէլի զմեղս նորա[10573]։ [10573] Ոսկան. Հոգւոյ զօրութեամբ։ Յօրինակին պակասէր. Եւ զօրութեամբ. պատմել Յակոբու։ Ոմանք. Եւ Իսրայէլի զմեղս նոցա։ 8 Բայց ես լցուեցի Տիրոջ Հոգու զօրութեամբ, արդարամտութեամբ եւ զօրութեամբ՝ պատմելու Յակոբին իր ամբարշտութիւնը եւ Իսրայէլին՝ իր մեղքերը: 8 Սակայն ես Տէրոջը Հոգիովը՝ Զօրութեամբ, դատաստանով եւ արիութեամբ լեցուած եմ, Որպէս զի Յակոբին իր յանցանքը Ու Իսրայէլին իր մեղքը յայտնեմ։ zohrab-1805▾ eastern-1994▾ western am▾	3:83:8 А я исполнен силы Духа Господня, правоты и твердости, чтобы высказать Иакову преступление его и Израилю грех его. 3:8 ἐὰν εαν and if; unless μὴ μη not ἐγὼ εγω I ἐμπλήσω εμπιπλημι fill in; fill up ἰσχὺν ισχυς force ἐν εν in πνεύματι πνευμα spirit; wind κυρίου κυριος lord; master καὶ και and; even κρίματος κριμα judgment καὶ και and; even δυναστείας δυναστεια the ἀπαγγεῖλαι απαγγελλω report τῷ ο the Ιακωβ ιακωβ Iakōb; Iakov ἀσεβείας ασεβεια irreverence αὐτοῦ αυτος he; him καὶ και and; even τῷ ο the Ισραηλ ισραηλ.1 Israel ἁμαρτίας αμαρτια sin; fault αὐτοῦ αυτος he; him 3:8 וְ wᵊ וְ and אוּלָ֗ם ʔûlˈām אוּלָם but אָנֹכִ֞י ʔānōḵˈî אָנֹכִי i מָלֵ֤אתִי mālˈēṯî מלא be full כֹ֨חַ֙ ḵˈōₐḥ כֹּחַ strength אֶת־ ʔeṯ- אֵת together with ר֣וּחַ rˈûₐḥ רוּחַ wind יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice וּ û וְ and גְבוּרָ֑ה ḡᵊvûrˈā גְּבוּרָה strength לְ lᵊ לְ to הַגִּ֤יד haggˈîḏ נגד report לְ lᵊ לְ to יַֽעֲקֹב֙ yˈaʕᵃqōv יַעֲקֹב Jacob פִּשְׁעֹ֔ו pišʕˈô פֶּשַׁע rebellion וּ û וְ and לְ lᵊ לְ to יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel חַטָּאתֹֽו׃ ס ḥaṭṭāṯˈô . s חַטָּאת sin 3:8. verumtamen ego repletus sum fortitudine spiritus Domini iudicio et virtute ut adnuntiem Iacob scelus suum et Israhel peccatum suumBut yet I am filled with the strength of the spirit of the Lord, with judgment and power: to declare unto Jacob his wickedness and to Israel his sin. 8. But I truly am full of power by the spirit of the LORD, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. But truly I am full of power by the spirit of the LORD, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin: 3:8 А я исполнен силы Духа Господня, правоты и твердости, чтобы высказать Иакову преступление его и Израилю грех его. 3:8 ἐὰν εαν and if; unless μὴ μη not ἐγὼ εγω I ἐμπλήσω εμπιπλημι fill in; fill up ἰσχὺν ισχυς force ἐν εν in πνεύματι πνευμα spirit; wind κυρίου κυριος lord; master καὶ και and; even κρίματος κριμα judgment καὶ και and; even δυναστείας δυναστεια the ἀπαγγεῖλαι απαγγελλω report τῷ ο the Ιακωβ ιακωβ Iakōb; Iakov ἀσεβείας ασεβεια irreverence αὐτοῦ αυτος he; him καὶ και and; even τῷ ο the Ισραηλ ισραηλ.1 Israel ἁμαρτίας αμαρτια sin; fault αὐτοῦ αυτος he; him 3:8 וְ wᵊ וְ and אוּלָ֗ם ʔûlˈām אוּלָם but אָנֹכִ֞י ʔānōḵˈî אָנֹכִי i מָלֵ֤אתִי mālˈēṯî מלא be full כֹ֨חַ֙ ḵˈōₐḥ כֹּחַ strength אֶת־ ʔeṯ- אֵת together with ר֣וּחַ rˈûₐḥ רוּחַ wind יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and מִשְׁפָּ֖ט mišpˌāṭ מִשְׁפָּט justice וּ û וְ and גְבוּרָ֑ה ḡᵊvûrˈā גְּבוּרָה strength לְ lᵊ לְ to הַגִּ֤יד haggˈîḏ נגד report לְ lᵊ לְ to יַֽעֲקֹב֙ yˈaʕᵃqōv יַעֲקֹב Jacob פִּשְׁעֹ֔ו pišʕˈô פֶּשַׁע rebellion וּ û וְ and לְ lᵊ לְ to יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel חַטָּאתֹֽו׃ ס ḥaṭṭāṯˈô . s חַטָּאת sin 3:8. verumtamen ego repletus sum fortitudine spiritus Domini iudicio et virtute ut adnuntiem Iacob scelus suum et Israhel peccatum suum But yet I am filled with the strength of the spirit of the Lord, with judgment and power: to declare unto Jacob his wickedness and to Israel his sin. 8. But I truly am full of power by the spirit of the LORD, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ 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 выставляет на вид авторитет своих речей, исходящих от силы Св. Духа, и указываете характер своей проповеди. В слав. т. вместо утвердительной формы речи условная: "аще аз не наполню силы Духом Господним". Matthew Henry: Concise Commentary on the Whole Bible - 1706 8 But truly I am full of power by the spirit of the LORD, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. 9 Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. 10 They build up Zion with blood, and Jerusalem with iniquity. 11 The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the LORD, and say, Is not the LORD among us? none evil can come upon us. 12 Therefore shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest. Here, I. The prophet experiences a divine power going along with him in his work, and he makes a solemn profession and protestation of it, as that which would justify him, and bear him out, in his plain dealing with the princes and rulers. He would not, he durst not, make thus bold with the great men, but that he was carried out to do it by a prophetical impulse and impression. It was not he that said it, but God by him, and he could not but speak the word that God put into his mouth. It comes in likewise by way of opposition to the false prophets, who were full of shame when they lived to see themselves proved liars, and who never had courage to deal faithfully with the people, but flattered them in their sins; they were sensual, not having the Spirit, but truly (says Micah) I am full of power by the Spirit of the Lord, v. 8. Having in himself an assurance of the truth of what he said, he said it with assurance. Compare him with those false prophets, and you will say, There is no comparison between them. What is the chaff to the wheat? Jer. xxiii. 28. What is painted fire to real fire? Observe here, 1. What the qualifications were with which this prophet was endured: He was full of power, and of judgment, and of might; he had an ardent love to God and to the souls of men, a deep concern for his glory and their salvation, and a flaming zeal against sin. He had likewise courage to reprove it and witness against it, not fearing the wrath either of great men or of great multitudes; whatever difficulties or discouragements he met with, they did not deter him nor drive him from his work; none of these things moved him. And all this was guided by judgment and discretion; he was a man of wisdom as well as courage; in all his preaching there was light as well as heat, and a spirit of wisdom as well as of zeal. Thus was this man of God thoroughly furnished for every good word he had to say, and every good work he had to do. Those he preached to could not but perceive him to be full both of power and judgment, for they found both their understandings opened and their hearts made to burn within them, with such evidence and demonstration, and with such power, did the word come from him. 2. Whence he had these qualifications, not from and of himself, but he was full of power by the Spirit of the Lord. Knowing that it was indeed the Spirit of the Lord that was in him, and spoke by him, that it was a divine revelation that he delivered, he spoke it boldly, and as one having authority, set his face as a flint, knowing he should be justified and borne out in what he said, Isa. l. 7, 8. Note, Those who act honestly may act boldly; and those who are sure that they have a commission from God need not be afraid of opposition from men. Nay, he had not only a Spirit of prophecy, which was the ground of his boldness, but the Spirit of sanctification endued him with the boldness and wisdom which were requisite for him. It was not in any strength of his own that he was strong; for who is sufficient for these things? but in the Lord, and in the power of his might; for from him all our sufficiency is. Are we full of power at any time, for that which is good? It is purely by the Spirit of the Lord, for of ourselves we are weak as water; it is the God of Israel that gives strength and power both to his people and to his ministers. 3. What use he made of these qualifications--this judgment and this power; he declared to Jacob his transgression and to Israel his sin. If transgression be found in Jacob and Israel, they must be told of it, and it is the business of God's prophets to tell them of it, to cry aloud and not to spare, Isa. lviii. 1. Those who come to hear the word of God must be willing to be told of their faults, and must not only give their ministers leave to deal plainly and faithfully with them, but take it kindly, and be thankful; but, since few have meekness enough to receive reproof, those have need of a great deal of boldness who are to give reproofs, and must pray for a spirit both of wisdom and might. II. The prophet exerts this power in dealing with the heads of the house of Jacob, both the princes and the prophets, whom he had drawn up a high charge against in the former part of the chapter. He repeats the summons of their attendance and attention (v. 9), the same that we had v. 1, directing himself to the princes of the house of Israel, yet he means those of Judah; for it appears (Jer. xxvi. 18, 19, where v. 12 is quoted) that this was spoken in Hezekiah's kingdom; but, the ten tribes being gone into captivity, Judah is all that is now left of Jacob and Israel. The prophet speaks respectfully to them (hear, I pray you) and gives them their titles of heads and princes. Ministers must be faithful to great men in reproving them for their sins, but they must not be rude and uncivil to them. Now observe here, 1. The great wickedness that these heads of the house of Jacob were guilty of, princes, priest, and prophets; in short, they were covetous and prostituted their offices to their love of money. (1.) The princes abhorred all judgment; they would not be governed by any of its laws, either in their own practice or in passing sentence upon appeals made to them; they perverted all equity, and scorned to be under the direction or correction of justice, when it could not be made pliable to their secular interests. When, under pretence of doing right, they did the most palpable wrongs, then they perverted equity, and made it serve a purpose contrary to the intention of the founder of magistracy and fountain of power. It is laid to their charge (v. 10) that they build up Zion with blood. "They pretend, in justification of their extortion and oppressions, that they build up Zion and Jerusalem; they add new streets and squares to the holy cities, and adorn them; they establish and advance the public interests both in church and state, and think that therein they do God and Israel good service. But it is with blood and with iniquity, and therefore it cannot prosper; nor will their intentions of good to the city of God justify their contradictions to the law of God." Those mistake who think that a burning zeal for holy church, and the propagating of the faith, will serve to consecrate robberies and murders, massacres and depredations; no, Zion's walls owe those no thanks that build them up with blood and iniquity. The sin of man works not the righteousness of God. "The office of the princes is to judge upon appeals made to them; but they judge for reward (v. 11); they give judgment on the side of those that give the bribe; the most righteous cause shall not be carried without a fee, and for a fee the most unrighteous cause shall be carried." Miserable is the people's case when the judge's enquiry upon a cause is not, "What is to be done in it?" but, "What is to be got by it?" (2.) The priests' work was to teach the people, and for that the law had provided them a very honourable comfortable maintenance; but that will not content them, they teach for hire over and above, and will be hired to teach anything, as an oracle of God, which they know will please and gain them an interest. (3.) The prophets, it should seem, had honorary fees given them by way of gratuity (1 Sam. ix. 7, 8); but these prophets governed themselves in their prophesying by the prospect of temporal advantage and that was the main thing they had in their eye: They divine for money. Their tongues were mercenary; they would either prophesy or let it alone, according as they found it most for their advantage; and a man might have what oracle he would from them if he would but pay them for it. Thus they were fit successors of Balaam, who loved the wages of unrighteousness. Note, Though that which is wicked can never be consecrated by a zeal for the church, yet that which is sacred may be, and often is, desecrated, by the love of the world. When men do that which in itself is good, but do it for filthy lucre, it loses its excellency, and becomes an abomination both to God and man. 2. Their vain presumption and carnal confidence, notwithstanding: They lean upon the Lord, and because they are, in profession, his people, they think there is neither harm nor danger in these their wicked practices. Faith builds upon the Lord, rests in him, and relies upon him, as the soul's foundation; presumption only leans upon the Lord as a prop, makes use of him to serve a turn, while still the world is the foundation that is built upon. They speak with a great deal of confidence, (1.) Of their honour: "Is not the Lord among us? Have we not the tokens of his presence with us, his temple, his ark, his lively oracles?" They are haughty because of the holy mountain and its dignities (Zeph. iii. 11), as if their church-privileges would palliate the worst of practices, or as if God's presence with them were intended to make the priests and people rich with the sale of their performances. It was true that the Lord was among them by his ordinances, and this puffed them up with pride; but, if they imagined that he was among them by his favour and love, they were mistaken: but it is a cheat the children of men often put upon themselves to think they have God with them, when they have by their sin provoked him to depart from them. (2.) They are confident of their own safety: No evil can come upon us. Many are rocked asleep; in a fatal security by their church-privileges, as if those would protect them in sin, and shelter them from punishment, which are really, and will be, the greatest aggravations both of their sin and of their punishment. If men's having the Lord among them will not restrain them from doing evil, it can never secure them from suffering evil for so doing; and it is very absurd for sinners to think that their impudence will be their impunity. 3. The doom passed upon them for their real wickedness, notwithstanding their imaginary protection (v. 12): Therefore shall Zion for your sake be ploughed as a field. This is that passage which is quoted as a bold word spoken by Micah (Jer. xxvi. 18), which yet Hezekiah and his princes took well, though in another reign it might have gone near to cost him his head; nay, they repented and reformed, and so the execution of this threatening was prevented, and did not come in those days. (1.) It is the ruin of holy places that is here foretold, places that had been highly honoured with the tokens of God's presence and the performances of his worship; it is Zion that shall be ploughed as a field, the building burnt to the ground and levelled with it. Some observe that this was literally fulfilled in the destruction of Jerusalem by the Romans, when the ground on which the city stood was ploughed up in token of its utter desolation, and that no city should be built upon that ground without the emperor's leave. Even Jerusalem, the holy city, shall become heaps of ruins, and the mountain of the house, on which the temple is built, shall be overgrown with briars and thorns, as the high places of the forest. If sacred places be polluted by sin, they must expect to be wasted and ruined by the judgments of God. (2.) It is the wickedness of those who preside in them that brings the ruin: "It is for your sake that Zion shall be ploughed as a field; you pretend to build up Zion, but, doing it by blood and iniquity, you pull it down." Note, The sin of priests and princes is often the ruin of states and churches. Delirant reges, plectuntur Achivi--The kings act foolishly and the people suffer for it. Adam Clarke: Commentary on the Bible - 1831 3:8: But - I am full of power - Here is the character of the true prophet. He is filled, all his soul is occupied with power, כח coach, with heavenly energy; by the Spirit of the Lord, the fountain of all truth and might; and of judgment, which enables him to make a proper discernment between the precious and the vile; and of might, גבורה geburah, prevalent power, against which vice shall not be able to prevail, and before which iniquity shall not be able to stand: but all shall fall together, and be confounded. Albert Barnes: Notes on the Bible - 1834 3:8: And truly I - (Literally, contrariwise I,) that is, whereas they shall be void and no word in them, "I am full of (or filled with) power by the Spirit of the Lord and of judgment and might." The false prophets, walked after their own spirit, Eze 13:3. Their only power or influence was from without, from favoring circumstances, from adapting themselves to the great or to the people, going along with the tide, and impelling persons whither they wished to go. The power of the true prophet was inherent, and that by gift of "the Spirit of the Lord". And so, while adverse circumstances silenced the false prophets, they called forth the more the energy of the true, whose power was from Him in whose Hands the world is. The adverse circumstances to the false prophets were God's judgments; to the true, they were man's refractoriness, rebellion, oppressiveness. Now was the time of the false prophets; now, at a distance, they could foretell hardily, because they could not yet be convicted of untruth. When trouble came, they went into the inner chamber to hide Kg1 22:25 themselves. Micah, amid the wild tumult of the people Psa 65:7, was fearless, upborne by Him who controls, stills, or looses it, to do His Sovereign Will. I am filled with power - So our Lord bade His Apostles, "Tarry ye, until ye be endued with power from on high" Luk 24:49 : "ye shall receive power, after that the Holy Ghost is come upon you" Act 1:8; and "they were all filled with the Holy Ghost" Act 2:4. The three gifts, "power, judgment, might," are the fruits of the One Spirit of God, through whom the prophet was filled with them. Of these, "power" is always strength residing in the person, whether it be the "power" (Exo 15:6; Exo 32:11; Num 14:17, etc.) or "might of wisdom" Job 36:5 of Almighty God Himself, or "power" which He imparts Deu 8:18; Jdg 16:5, Jdg 16:9, Jdg 16:19 or implants . But it is always power lodged in the person, to be put forth by him. Here, as in John the Immerser Luk 1:17 or the Apostles Luk 24:49, it is divine power, given through God the Holy Spirit, to accomplish that for which he was sent, as Paul was endued with might Co2 10:5, casting down imaginations and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. It is just that, which is so wanting to human words, which is so characteristic of the word of God, "power." "Judgment" is, from its form, not so much discernment in the human being, as "the thing judged," pronounced by God, the righteous judgment of God, and righteous judgment in man conformably therewith (as in Pro 1:3; Isa 1:21; Isa 5:7). It was what, he goes on to say, the great men of his people abhorred Mic 3:9, equity. With this he was filled. This was the substance of his message, right judgment to be enacted by them, to which he was to exhort them, or which, on their refusal, was to be pronounced upon them in the Name of God the Judge of all, and to be executed upon them. "Might" is courage or boldness to deliver the message of God, not awed or hindered by any adversaries. It is that holy courage, of which Paul speaks, "that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, for which I am an ambassador in bonds, that therein I may speak boldly, as I ought to speak" Eph 6:19-20. So too, after the Apostles had been "straitly threatened that they should speak no more in the Name of Jesus, all, having prayed, were filled with the Holy Spirit, and spake the word of God with boldness" Act 4:18, Act 4:31. Dionysius: "Whoso is so strengthened and arrayed, uttereth fiery words, Whereby hearers' hearts are moved and changed. But whoso speaketh of his own mind, doth good neither to himself nor others." So then, of the three gifts, "power" expresses the divine might lodged in him; "judgment," the substance of what he had to deliver; "might or courage," the strength to deliver it in face of human power, persecution, ridicule, death. Lap.: "These gifts the prophets know are not their own, but are from the Spirit of God, and are by Him inspired into them. Such was the spirit of Elijah, unconquered, energetic, fiery, of whom it is said, 'Then stood up Elias as fire, and his word burned like a lamp' (Ecclus. 48:1). Such was Isaiah, 'Cry aloud, spare not, lift up thy voice like a trumpet, and shew My people their transgression and the house of Jacob their sins' Isa 58:1. Such was Jeremiah; 'Therefore I am full of the fury of the Lord; I am weary of holding in. I have set thee for a trier among My people, a strong fort; and thou shalt know and try their ways' Jer 6:11, Jer 6:27. Such was John Baptist, who said, 'O generation of vipers, who hath warned you to flee from the wrath to come?' Mat 3:7. Such was Paul, who, when he Act 24:25 reasoned of temperance, righteousness and judgment to come, made Felix tremble, though unbelieving and ungodly. Such were the Apostles, who, when they had received the Holy Spirit Psa 48:8, broke, with a mighty breath, ships and kings of Tarshish. Such will be Elias and Enoch at the end of the world, striving against antichrist, of whom it is said Rev 11:5, if any man will hurt them, fire proceedeth out of their mouth and devoureth their enemies." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:8: I am: Job 32:18; Isa 11:2, Isa 11:3, Isa 58:1; Jer 1:18, Jer 6:11, Jer 15:19-21, Jer 20:9; Eze 3:14; Mat 7:29; Mar 3:17; Act 4:8-12, Act 4:19, Act 4:20, Act 7:54-57, Act 13:9-12, Act 18:5, Act 18:6, Act 18:9-11; Co1 2:4, Co1 2:12, Co1 2:13 to declare: Isa 58:1; Eze 16:2, Eze 20:4, Eze 22:2, Eze 43:10; Mat 3:7-12; Act 7:51, Act 7:52 Geneva 1599 3:8 But truly I am full (g) of power by the spirit of the LORD, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. (g) The Prophet being assured of his vocation by the Spirit of God, sets himself alone against all the wicked, showing how God gave him gifts, ability and knowledge, to discern between good and evil, and also steadfastness and endurance to reprove the sins of the people, and not to flatter them. John Gill 3:8 But truly I am full of power by the Spirit of the Lord,.... Or, "full of power, even, the Spirit of the Lord", as Gussetius (f), by way of contrast, and as explaining what is meant by power; for so the Spirit is sometimes called from his gifts and graces, which are powerful in men; see Lk 24:47. These are the words of Micah concerning himself, in opposition to the false prophets, who are destitute of the Spirit of God; men of mean sordid dispositions, that had nothing but sinister and selfish ends in view, and not in the least qualified for the office and character they bore; whereas he could say of himself, with truth, that he was possessed of sufficient abilities for such an employment; and which he had, not of himself, but from the Spirit of God, who gives gifts to men, and divides them to each as he will; so that this was no vaunt and vain boast, or a piece of arrogance and ostentation in the prophet; since he only opposes himself to the false prophets, and ascribes his endowments and qualifications, not to himself, but to the Spirit of God; he had, though they had not, answers from the Lord, visions and prophecies from him, with a commission and abilities from him to execute the office of a prophet, being under the inspiration of the Spirit of God, and full of him and his gifts: and of judgment, and of might; or of the judgment of truth, as the Targum; being able to discern truth and error, between what comes from the Spirit of God, and what from a lying spirit, or a spirit of divination and falsehood; what is proper to, be spoken, when the right time, and to whom; and having courage and greatness of mind, fearing no man's person or face, but bold to declare unto Jacob his transgression, and to Israel his sin; freely and openly to set it before them in a true light, with all aggravating circumstances, and reprove them for the same; and threaten them with the judgments of God in case they, repented not; see Is 58:1; and as a proof of all this, says what follows: (f) Ebr. Comment. p. 468. John Wesley 3:8 Power - Courage, and vivacity. Of judgment - To discern times and seasons, right from wrong. Might - Resolution. Robert Jamieson, A. R. Fausset and David Brown 3:8 I--in contrast to the false prophets (Mic 3:5, Mic 3:7). full of power--that which "the Spirit of Jehovah" imparts for the discharge of the prophetical function (Lk 1:17; Lk 24:49; Acts 1:8). judgment--a sense of justice [MAURER]; as opposed to the false prophets' speaking to please men, not from a regard to truth. Or, "judgment" to discern between graver and lighter offenses, and to denounce punishments accordingly [GROTIUS]. might--moral intrepidity in speaking the truth at all costs (Ti2 1:7). to declare unto Jacob his . . . sin-- (Is 58:1). Not to flatter the sinner as the false prophets do with promises of peace.
3:93:9: Լուարո՛ւք զայս առաջնորդք տանդ Յակոբայ, եւ մնացորդք տանդ Իսրայէլի. որ անարգէք զիրաւունս, եւ թիւրէք զամենայն ուղորդս[10574]. [10574] Ոմանք. Տանն Յակոբայ... տանն Իսրայէլի։ 9 Լսեցէ՛ք սա, Յակոբի՛ տան առաջնորդներ եւ Իսրայէլի՛ տան մնացորդներ, որ անարգում էք իրաւունքը եւ շեղում էք բոլոր ուղիղ ընթացողներին, 9 Հիմա ասիկա լսեցէ՛ք, Ո՛վ Յակոբի տանը գլխաւորներ Ու Իսրայէլի տանը իշխաններ, Դուք որ իրաւունքէն կը զզուիք, Ամէն ուղղութիւն կը ծռէք Լուարուք զայս, առաջնորդք տանդ Յակոբայ եւ ^[30]մնացորդք տանդ Իսրայելի, որ անարգէք զիրաւունս, եւ թիւրէք զամենայն ուղղորդս: 3:9: Լուարո՛ւք զայս առաջնորդք տանդ Յակոբայ, եւ մնացորդք տանդ Իսրայէլի. որ անարգէք զիրաւունս, եւ թիւրէք զամենայն ուղորդս[10574]. [10574] Ոմանք. Տանն Յակոբայ... տանն Իսրայէլի։ 9 Լսեցէ՛ք սա, Յակոբի՛ տան առաջնորդներ եւ Իսրայէլի՛ տան մնացորդներ, որ անարգում էք իրաւունքը եւ շեղում էք բոլոր ուղիղ ընթացողներին, 9 Հիմա ասիկա լսեցէ՛ք, Ո՛վ Յակոբի տանը գլխաւորներ Ու Իսրայէլի տանը իշխաններ, Դուք որ իրաւունքէն կը զզուիք, Ամէն ուղղութիւն կը ծռէք zohrab-1805▾ eastern-1994▾ western am▾	3:93:9 Слушайте же это, главы дома Иаковлева и князья дома Израилева, гнушающиеся правосудием и искривляющие все прямое, 3:9 ἀκούσατε ακουω hear δὴ δη in fact ταῦτα ουτος this; he οἱ ο the ἡγούμενοι ηγεομαι lead; consider οἴκου οικος home; household Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even οἱ ο the κατάλοιποι καταλοιπος left behind οἴκου οικος home; household Ισραηλ ισραηλ.1 Israel οἱ ο the βδελυσσόμενοι βδελυσσω abominate; loathsome κρίμα κριμα judgment καὶ και and; even πάντα πας all; every τὰ ο the ὀρθὰ ορθος upright; normal διαστρέφοντες διαστρεφω twist; divert 3:9 שִׁמְעוּ־ šimʕû- שׁמע hear נָ֣א nˈā נָא yeah זֹ֗את zˈōṯ זֹאת this רָאשֵׁי֙ rāšˌê רֹאשׁ head בֵּ֣ית bˈêṯ בַּיִת house יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob וּ û וְ and קְצִינֵ֖י qᵊṣînˌê קָצִין chief בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel הַֽ hˈa הַ the מֲתַעֲבִ֣ים mᵃṯaʕᵃvˈîm תעב be abhorrent מִשְׁפָּ֔ט mišpˈāṭ מִשְׁפָּט justice וְ wᵊ וְ and אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the יְשָׁרָ֖ה yᵊšārˌā יָשָׁר right יְעַקֵּֽשׁוּ׃ yᵊʕaqqˈēšû עקשׁ crook 3:9. audite haec principes domus Iacob et iudices domus Israhel qui abominamini iudicium et omnia recta pervertitisHear this, ye princes of the house of Jacob, and ye judges of the house of Israel: you that abhor judgment and pervert all that is right. 9. Hear this, I pray you, ye heads of the house of Jacob, and rulers of the house of Israel, that abhor judgment, and pervert all equity. Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity: 3:9 Слушайте же это, главы дома Иаковлева и князья дома Израилева, гнушающиеся правосудием и искривляющие все прямое, 3:9 ἀκούσατε ακουω hear δὴ δη in fact ταῦτα ουτος this; he οἱ ο the ἡγούμενοι ηγεομαι lead; consider οἴκου οικος home; household Ιακωβ ιακωβ Iakōb; Iakov καὶ και and; even οἱ ο the κατάλοιποι καταλοιπος left behind οἴκου οικος home; household Ισραηλ ισραηλ.1 Israel οἱ ο the βδελυσσόμενοι βδελυσσω abominate; loathsome κρίμα κριμα judgment καὶ και and; even πάντα πας all; every τὰ ο the ὀρθὰ ορθος upright; normal διαστρέφοντες διαστρεφω twist; divert 3:9 שִׁמְעוּ־ šimʕû- שׁמע hear נָ֣א nˈā נָא yeah זֹ֗את zˈōṯ זֹאת this רָאשֵׁי֙ rāšˌê רֹאשׁ head בֵּ֣ית bˈêṯ בַּיִת house יַעֲקֹ֔ב yaʕᵃqˈōv יַעֲקֹב Jacob וּ û וְ and קְצִינֵ֖י qᵊṣînˌê קָצִין chief בֵּ֣ית bˈêṯ בַּיִת house יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel הַֽ hˈa הַ the מֲתַעֲבִ֣ים mᵃṯaʕᵃvˈîm תעב be abhorrent מִשְׁפָּ֔ט mišpˈāṭ מִשְׁפָּט justice וְ wᵊ וְ and אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole הַ ha הַ the יְשָׁרָ֖ה yᵊšārˌā יָשָׁר right יְעַקֵּֽשׁוּ׃ yᵊʕaqqˈēšû עקשׁ crook 3:9. audite haec principes domus Iacob et iudices domus Israhel qui abominamini iudicium et omnia recta pervertitis Hear this, ye princes of the house of Jacob, and ye judges of the house of Israel: you that abhor judgment and pervert all that is right. 9. Hear this, I pray you, ye heads of the house of Jacob, and rulers of the house of Israel, that abhor judgment, and pervert all equity. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ 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 9-10. С 9: ст. пророк возвращается к началу своей речи и снова обличает глав и князей дома Иакова (ср. ст. 1-й). - Созидающие Сион кровию и Иерусалим - неправдою: пророк обличает князей в том, что свои дома, составляющие украшение Сиона, они создали на средства, добытые путем притеснения и неправды; можно словам пророка придать и более общий смысл: князья совершают так много насилия и неправды, что из них как бы построен Сион и весь Иерусалим. Adam Clarke: Commentary on the Bible - 1831 3:9: Hear this - An appeal similar to that in Mic 3:1. Albert Barnes: Notes on the Bible - 1834 3:9: Hear this, I pray you - The prophet discharges upon them that "judgment" whereof, by the Spirit of God, he was full, and which they "abhorred; judgment" against their perversion of judgment. He rebukes the same classes as before "the heads and judges" Mic 3:1, yet still more sternly. They abhorred judgment, he says, as a thing loathsome and abominable, such as men cannot bear even to look upon; they not only dealt wrongly, but they "perverted, distorted, all equity:" "that so there should not remain even some slight justice in the city" . "All equity;" all of every sort, right, rectitude, uprightness, straight-forwardness, whatever was right by natural conscience or by God's law, they distorted, like the sophists making the worse appear the better cause. Naked violence crushes the individual; perversion of equity destroys the fountain-head of justice. The prophet turns from them in these words, as one who could not bear to look upon their misdeeds, and who would not speak to them; "they pervert;" building; "her heads, her priests, her prophets;" as Elisha, but for the presence of Jehoshaphat, would not look on Jehoram, nor see him Kg2 3:14. He first turns and speaks of them, as one man, as if they were all one in evil; R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:9: I pray: Mic 3:1; Exo 3:16; Hos 5:1 that: Lev 26:15; Deu 27:19; Psa 58:1, Psa 58:2; Pro 17:15; Isa 1:23; Jer 5:28 Carl Friedrich Keil and Franz Delitzsch 3:9 Third strophe. - Mic 3:9. "Hear this, I pray, O he heads of the house of Jacob, and princes of the house of Israel, who abhor right, and bend all that is straight. Mic 3:10. Building Zion with blood, and Jerusalem with wickedness. Mic 3:11. Their heads, they judge for reward; and their priests, they teach for hire; and their prophets, they divine for money, and lean upon Jehovah, saying, Is not Jehovah among us? evil will not come upon us." With the words "Hear this, I pray," the address returns to its starting-point in Mic 3:1, but only to announce to the leaders of the people the threat of punishment for which the way has been prepared by Mic 3:2-7. To this end their God-forgetting conduct is briefly summed up once more in Mic 3:10, Mic 3:11. The summons to hear is really attached to the end of Mic 3:8. They are to hear the sin of Jacob (Mic 3:9-11); but they are also to hear the punishment for their sin, to which the word "this" points. The civil rulers only are addressed in Mic 3:9, - namely, those who were charged with the administration of justice and of the affairs of the state, but who did the very opposite, who abhorred justice, and made the straight crooked, because they passed sentence for bribes (Mic 3:11). They thereby build Zion with blood, etc., i.e., obtain the means of erecting splendid buildings by cruel extortions, and partly also by actual judicial murders, as Ahab (1 Kings 21 compared with Mic 6:16), and after him Jehoiakim, had done (Jer 22:13-17). The Chaldeans built with blood in a different sense (Hab 2:12). The participle bōneh (building) is also in apposition to râ'shē bēth (heads of the house, etc.), and the singular without the article is to be taken collectively. They do not, however, truly build the city by this, they simply labour for its destruction (Mic 3:12). But before saying this, Micah once more sums up briefly all the sins of the leading ranks. The teaching of the priests for reward refers to the fact that they had to give instruction as to the ritual requirements of the law, and were to do this gratuitously (cf. Lev 10:11; Deut 17:11; Deut 33:10), and that in disputed cases the judges were to pronounce sentence accordingly. At the same time, these men (not the prophets merely, but also the priests and the heads of the nation as the administrators of justice) placed their reliance upon Jehovah, upon the assurance that He was in the midst of them enthroned in His temple at Jerusalem, and that He would protect the city and its inhabitants from misfortune, without ever reflecting that Jehovah as the Holy One demands sanctification of life, and exterminates the sinners out of His people. John Gill 3:9 Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel,.... As an instance of his boldness, courage, and impartiality, he begins with the principal men of the land, and charges them with sins, and reproves for them, and denounces judgments on account of them; See Gill on Mic 3:1; that abhor judgment, and pervert all equity; a sad character of princes, rulers, and judges, who not only ought to know but to love judgment, justice, and equity, and do them; even take delight and pleasure in the distribution of them to everyone, and in every cause that came before them; but, instead of this, hated to do that which was right and just; and perverted all the rules and laws of justice and equity, clearing the guilty, and condemning the innocent. Robert Jamieson, A. R. Fausset and David Brown 3:9 Hear--resumed from Mic 3:1. Here begins the leading subject of the prophecy: a demonstration of his assertion that he is "full of power by the Spirit of Jehovah" (Mic 3:8).
3:103:10: որ շինէք զՍիոն արեամբ, եւ զԵրուսաղէմ անիրաւութեամբ։ 10 որ Սիոնը կառուցում էք արեան վրայ եւ Երուսաղէմը՝ անիրաւութեան: 10 Սիօնը՝ արիւններով, Երուսաղէմը անիրաւութեամբ կը շինէք։ որ շինէք զՍիոն արեամբ, եւ զԵրուսաղէմ անիրաւութեամբ: 3:10: որ շինէք զՍիոն արեամբ, եւ զԵրուսաղէմ անիրաւութեամբ։ 10 որ Սիոնը կառուցում էք արեան վրայ եւ Երուսաղէմը՝ անիրաւութեան: 10 Սիօնը՝ արիւններով, Երուսաղէմը անիրաւութեամբ կը շինէք։ zohrab-1805▾ eastern-1994▾ western am▾	3:103:10 созидающие Сион кровью и Иерусалим неправдою! 3:10 οἱ ο the οἰκοδομοῦντες οικοδομεω build Σιων σιων Siōn; Sion ἐν εν in αἵμασιν αιμα blood; bloodstreams καὶ και and; even Ιερουσαλημ ιερουσαλημ Jerusalem ἐν εν in ἀδικίαις αδικια injury; injustice 3:10 בֹּנֶ֥ה bōnˌeh בנה build צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion בְּ bᵊ בְּ in דָמִ֑ים ḏāmˈîm דָּם blood וִ wi וְ and ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem בְּ bᵊ בְּ in עַוְלָֽה׃ ʕawlˈā עַוְלָה wickedness 3:10. qui aedificatis Sion in sanguinibus et Hierusalem in iniquitateYou that build up Sion with blood, and Jerusalem with iniquity. 10. They build up Zion with blood, and Jerusalem with iniquity. They build up Zion with blood, and Jerusalem with iniquity: 3:10 созидающие Сион кровью и Иерусалим неправдою! 3:10 οἱ ο the οἰκοδομοῦντες οικοδομεω build Σιων σιων Siōn; Sion ἐν εν in αἵμασιν αιμα blood; bloodstreams καὶ και and; even Ιερουσαλημ ιερουσαλημ Jerusalem ἐν εν in ἀδικίαις αδικια injury; injustice 3:10 בֹּנֶ֥ה bōnˌeh בנה build צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion בְּ bᵊ בְּ in דָמִ֑ים ḏāmˈîm דָּם blood וִ wi וְ and ירוּשָׁלִַ֖ם yrûšālˌaim יְרוּשָׁלִַם Jerusalem בְּ bᵊ בְּ in עַוְלָֽה׃ ʕawlˈā עַוְלָה wickedness 3:10. qui aedificatis Sion in sanguinibus et Hierusalem in iniquitate You that build up Sion with blood, and Jerusalem with iniquity. 10. They build up Zion with blood, and Jerusalem with iniquity. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 3:10: They build up Zion with blood - They might cry out loudly against that butchery practiced by Pekah, king of Israel, and Pul coadjutor of Rezie, against the Jews. See on Mic 2:9 (note). But these were by no means clear themselves; for if they strengthened the city, or decorated the temple, it was by the produce of their exactions and oppressions of the people. I do not know a text more applicable than this to slave-dealers; or to any who have made their fortunes by such wrongs as affect the life of man; especially the former, who by the gains of this diabolic traffic have built houses etc.; for, following up the prophet's metaphor, the timbers, etc., are the bones of the hapless Africans; and the mortar, the blood of the defenceless progeny of Ham. What an account must all those who have any hand in or profit from this detestable, degrading, and inhuman traffic, give to Him who will shortly judge the quick and dead! Albert Barnes: Notes on the Bible - 1834 3:10: They build up - (literally, building, sing.) Zion with blood This may be taken literally on both sides, that, the rich built their palaces, "with wealth gotten by bloodshed , by rapine of the poor, by slaughter of the saints," as Ezekiel says, 'her princes in the midst thereof are like wolves, to shed blood, to destroy souls, to get dishonest gain' Eze 22:27. Or by blood he may mean that they indirectly took away life, in that, through wrong judgments, extortion, usury, fraud, oppression, reducing wages or detaining them, they took away what was necessary to support life. So it is said; 'The bread of the needy is their life, he that defraudeth him thereof is a man of blood. He that taketh away his neighbor's living slayeth him, and he that defraudeth the laborer of his hire is a bloodshedder' (Ecclus. 34:21, 22). Or it may be, that as David prayed to God, 'Build Thou the walls of Jerusalem, asking Him thereby to maintain or increase its well-being' Psa 51:18, so these men thought to promote the temporal prosperity of Jerusalem by doings which were unjust, oppressive, crushing to their inferiors. So Solomon, in His degenerate days, made the yoke upon his people and his service grievious Kg1 12:4. So ambitious monarchs by large standing-armies or filling their exchequers drain the life-blood of their people. The physical condition and stature of the poorer population in much of France was lowered permanently by the conscriptions under the first Emperor. In our wealthy nation, the term poverty describes a condition of other days. We have had to coin a new name to designate the misery, offspring of our material prosperity. From our wealthy towns, (as from those of Flanders,) ascends to heaven against us , "the cry of 'pauperism' that is, the cry of distress, arrived at a condition of system and of power, and, by an unexpected curse, issuing from the very development of wealth. The political economy of unbelief has been crushed by facts on all the theaters of human activity and industry." Truly we "build up Zion with blood," when we cheapen luxuries and comforts at the price of souls, use Christian toil like brute strength, tempt men to dishonesty and women to other sin, to eke out the scanty wages which alone our selfish thirst for cheapness allows, heedless of every thing save of our individual gratification, or the commercial prosperity, which we have made our god. Most awfully was "Zion built with blood," when the Jews shed the innocent Blood, that Joh 11:48 the Romans might not take away their place and nation. But since He has said, "Inasmuch as ye did it not unto one of the least of these My brethren, ye did it not unto Me" Mat 25:45, and, "Saul, Saul, why persecutest thou Me?" Act 9:4, when Saul was persecuting Christ's members, then, in this waste of lives and of souls, we are not only wasting the Price of His Blood in ourselves and others, but are slaying Christ anew, and that, from the same motives as those who crucified Him Co1 8:12. When ye sin (against the members, ye sin against Christ. Our commercial greatness is the Price of His Blood Mat 27:6. In the judgments on the Jews, we may read our own national future; in the woe on those through whom the weak brother perishes for whom Christ died Co1 8:11, we, if we partake or connive at it, may read our own. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:10: build up Zion: Jer 22:13-17; Eze 22:25-28; Hab 2:9-12; Zep 3:3; Mat 27:25; Joh 11:50 blood: Heb. bloods Geneva 1599 3:10 They build up Zion with (h) blood, and Jerusalem with iniquity. (h) They will say that they are the people of God, and abuse his name, as a pretence to disguise their hypocrisy. John Gill 3:10 They build up Zion with blood, and Jerusalem with iniquity. Or, "O thou that buildest up" (g), &c. or "everyone of them that buildeth up" (h), &c. for the word is in the singular number; but, be fire words rendered either of these ways, they respect the heads and princes of the people; who either repaired the temple on Zion, or ornamented the king's palace, or built themselves fine stately houses in Jerusalem, or large streets there, by money they took of murderers to save them, as Kimchi; or by money got by rapine and oppression, by spoiling the poor of their goods and their livelihood, for them and their families, which was all one as shedding innocent blood; and by money obtained by bribes, for the perversion of justice, and such like illegal proceedings, truly called iniquity. The Targum is, "who build their houses in Zion with bloodshed, and Jerusalem with deceits.'' (g) "aedificans", Montanus, Munster, Burkius. (h) "Quisque eorum aedificat", Vatablus, Piscator, Drusius. John Wesley 3:10 They - The heads and great ones enlarge, beautify, and fortify, the house in Zion, particularly the temple and the royal palace. Blood - With wealth, which they made themselves masters of by violence, taking away the life of the owners. Robert Jamieson, A. R. Fausset and David Brown 3:10 They--change of person from "ye" (Mic 3:9); the third person puts them to a greater distance as estranged from Him. It is, literally, "Whosoever builds," singular. build up Zion with blood--build on it stately mansions with wealth obtained by the condemnation and murder of the innocent (Jer 22:13; Ezek 22:27; Hab 2:12).
3:113:11: Առաջնորդք նորա կաշառօք դատէին, եւ քահանայք նորա վարձուք տային պատասխանի. եւ մարգարէք նորա արծաթո՛վ պատմէին զըղձութիւնս. եւ ՚ի Տէր ապաստան լինէին եւ ասէին. Ո՞չ ապաքէն Տէր ընդ մե՛զ է՝ եւ ո՛չ եկեսցէ ՚ի վերայ մեր չարիք[10575]։ [10575] Ոմանք. Կաշառօք դատեն... արծաթովք պատմէին զըղձութիւն, ՚ի Տէր ա՛՛։ 11 Նրա առաջնորդները կաշառքներով էին դատում, նրա քահանաները վարձով էին պատասխան տալիս, նրա մարգարէները արծաթով էին գուշակութիւններ անում եւ Տիրոջն էին ապաւինում ու ասում. “Արդարեւ, Տէրը մեզ հետ չէ՞. ո՛չ, մեզ վրայ չարիք չի գայ”: 11 Անոր գլխաւորները կաշառքով կը դատեն, Անոր քահանաները վարձքով կը սորվեցնեն, Անոր մարգարէները ստակով գուշակութիւն կ’ընեն։Տէրոջը վրայ կը կռթնին ու կ’ըսեն.«Չէ՞ որ Տէրը մեր մէջ է. Մեր վրայ չարիք պիտի չգայ»։ Առաջնորդք նորա կաշառօք դատէին, եւ քահանայք նորա վարձուք տային պատասխանի, եւ մարգարէք նորա արծաթով պատմէին զըղձութիւնս, եւ ի Տէր ապաստան լինէին եւ ասէին. Ո՞չ ապաքէն Տէր ընդ մեզ է, եւ ոչ եկեսցէ ի վերայ մեր չարիք: 3:11: Առաջնորդք նորա կաշառօք դատէին, եւ քահանայք նորա վարձուք տային պատասխանի. եւ մարգարէք նորա արծաթո՛վ պատմէին զըղձութիւնս. եւ ՚ի Տէր ապաստան լինէին եւ ասէին. Ո՞չ ապաքէն Տէր ընդ մե՛զ է՝ եւ ո՛չ եկեսցէ ՚ի վերայ մեր չարիք[10575]։ [10575] Ոմանք. Կաշառօք դատեն... արծաթովք պատմէին զըղձութիւն, ՚ի Տէր ա՛՛։ 11 Նրա առաջնորդները կաշառքներով էին դատում, նրա քահանաները վարձով էին պատասխան տալիս, նրա մարգարէները արծաթով էին գուշակութիւններ անում եւ Տիրոջն էին ապաւինում ու ասում. “Արդարեւ, Տէրը մեզ հետ չէ՞. ո՛չ, մեզ վրայ չարիք չի գայ”: 11 Անոր գլխաւորները կաշառքով կը դատեն, Անոր քահանաները վարձքով կը սորվեցնեն, Անոր մարգարէները ստակով գուշակութիւն կ’ընեն։Տէրոջը վրայ կը կռթնին ու կ’ըսեն.«Չէ՞ որ Տէրը մեր մէջ է. Մեր վրայ չարիք պիտի չգայ»։ zohrab-1805▾ eastern-1994▾ western am▾	3:113:11 Главы его судят за подарки и священники его учат за плату, и пророки его предвещают за деньги, а между тем опираются на Господа, говоря: > 3:11 οἱ ο the ἡγούμενοι ηγεομαι lead; consider αὐτῆς αυτος he; him μετὰ μετα with; amid δώρων δωρον present ἔκρινον κρινον lily καὶ και and; even οἱ ο the ἱερεῖς ιερευς priest αὐτῆς αυτος he; him μετὰ μετα with; amid μισθοῦ μισθος wages ἀπεκρίνοντο αποκρινομαι respond καὶ και and; even οἱ ο the προφῆται προφητης prophet αὐτῆς αυτος he; him μετὰ μετα with; amid ἀργυρίου αργυριον silver piece; money ἐμαντεύοντο μαντευομαι soothsay καὶ και and; even ἐπὶ επι in; on τὸν ο the κύριον κυριος lord; master ἐπανεπαύοντο επαναπαυομαι rest upon λέγοντες λεγω tell; declare οὐχὶ ουχι not; not actually κύριος κυριος lord; master ἐν εν in ἡμῖν ημιν us ἐστιν ειμι be οὐ ου not μὴ μη not ἐπέλθῃ επερχομαι come on / against ἐφ᾿ επι in; on ἡμᾶς ημας us κακά κακος bad; ugly 3:11 רָאשֶׁ֣יהָ׀ rāšˈeʸhā רֹאשׁ head בְּ bᵊ בְּ in שֹׁ֣חַד šˈōḥaḏ שֹׁחַד present יִשְׁפֹּ֗טוּ yišpˈōṭû שׁפט judge וְ wᵊ וְ and כֹהֲנֶ֨יהָ֙ ḵōhᵃnˈeʸhā כֹּהֵן priest בִּ bi בְּ in מְחִ֣יר mᵊḥˈîr מְחִיר price יֹור֔וּ yôrˈû ירה teach וּ û וְ and נְבִיאֶ֖יהָ nᵊvîʔˌeʸhā נָבִיא prophet בְּ bᵊ בְּ in כֶ֣סֶף ḵˈesef כֶּסֶף silver יִקְסֹ֑מוּ yiqsˈōmû קסם practice divination וְ wᵊ וְ and עַל־ ʕal- עַל upon יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH יִשָּׁעֵ֣נוּ yiššāʕˈēnû שׁען lean לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say הֲ hᵃ הֲ [interrogative] לֹ֤וא lˈô לֹא not יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in קִרְבֵּ֔נוּ qirbˈēnû קֶרֶב interior לֹֽא־ lˈō- לֹא not תָבֹ֥וא ṯāvˌô בוא come עָלֵ֖ינוּ ʕālˌênû עַל upon רָעָֽה׃ rāʕˈā רָעָה evil 3:11. principes eius in muneribus iudicabant et sacerdotes eius in mercede docebant et prophetae eius in pecunia divinabant et super Dominum requiescebant dicentes numquid non Dominus in medio nostrum non venient super nos malaHer princes have judged for bribes: and her priests have taught for hire, and her prophets divined for money: and they leaned upon the Lord, saying: Is not the Lord in the midst of us? no evil shall come among us. 11. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the LORD, and say, Is not the LORD in the midst of us? no evil shall come upon us. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the LORD, and say, [Is] not the LORD among us? none evil can come upon us: 3:11 Главы его судят за подарки и священники его учат за плату, и пророки его предвещают за деньги, а между тем опираются на Господа, говоря: <<не среди ли нас Господь? не постигнет нас беда!>> 3:11 οἱ ο the ἡγούμενοι ηγεομαι lead; consider αὐτῆς αυτος he; him μετὰ μετα with; amid δώρων δωρον present ἔκρινον κρινον lily καὶ και and; even οἱ ο the ἱερεῖς ιερευς priest αὐτῆς αυτος he; him μετὰ μετα with; amid μισθοῦ μισθος wages ἀπεκρίνοντο αποκρινομαι respond καὶ και and; even οἱ ο the προφῆται προφητης prophet αὐτῆς αυτος he; him μετὰ μετα with; amid ἀργυρίου αργυριον silver piece; money ἐμαντεύοντο μαντευομαι soothsay καὶ και and; even ἐπὶ επι in; on τὸν ο the κύριον κυριος lord; master ἐπανεπαύοντο επαναπαυομαι rest upon λέγοντες λεγω tell; declare οὐχὶ ουχι not; not actually κύριος κυριος lord; master ἐν εν in ἡμῖν ημιν us ἐστιν ειμι be οὐ ου not μὴ μη not ἐπέλθῃ επερχομαι come on / against ἐφ᾿ επι in; on ἡμᾶς ημας us κακά κακος bad; ugly 3:11 רָאשֶׁ֣יהָ׀ rāšˈeʸhā רֹאשׁ head בְּ bᵊ בְּ in שֹׁ֣חַד šˈōḥaḏ שֹׁחַד present יִשְׁפֹּ֗טוּ yišpˈōṭû שׁפט judge וְ wᵊ וְ and כֹהֲנֶ֨יהָ֙ ḵōhᵃnˈeʸhā כֹּהֵן priest בִּ bi בְּ in מְחִ֣יר mᵊḥˈîr מְחִיר price יֹור֔וּ yôrˈû ירה teach וּ û וְ and נְבִיאֶ֖יהָ nᵊvîʔˌeʸhā נָבִיא prophet בְּ bᵊ בְּ in כֶ֣סֶף ḵˈesef כֶּסֶף silver יִקְסֹ֑מוּ yiqsˈōmû קסם practice divination וְ wᵊ וְ and עַל־ ʕal- עַל upon יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH יִשָּׁעֵ֣נוּ yiššāʕˈēnû שׁען lean לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say הֲ hᵃ הֲ [interrogative] לֹ֤וא lˈô לֹא not יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH בְּ bᵊ בְּ in קִרְבֵּ֔נוּ qirbˈēnû קֶרֶב interior לֹֽא־ lˈō- לֹא not תָבֹ֥וא ṯāvˌô בוא come עָלֵ֖ינוּ ʕālˌênû עַל upon רָעָֽה׃ rāʕˈā רָעָה evil 3:11. principes eius in muneribus iudicabant et sacerdotes eius in mercede docebant et prophetae eius in pecunia divinabant et super Dominum requiescebant dicentes numquid non Dominus in medio nostrum non venient super nos mala Her princes have judged for bribes: and her priests have taught for hire, and her prophets divined for money: and they leaned upon the Lord, saying: Is not the Lord in the midst of us? no evil shall come among us. 11. The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the LORD, and say, Is not the LORD in the midst of us? no evil shall come upon us. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 11. Пророк продолжает исчисление грехов, имеющих вызвать гнев Иеговы. - Священники его учат за плату: по закону Моисееву, в трудных для решения судебных делах судьи должны были обращаться к священникам и поступать "по закону, которому научат они и по определению, какое они скажут" (Втор XVII:8-11). Очевидно, священники за взятки извращали закон и поставляли несправедливые решения, за что и обличает их пророк. Тяжесть обличаемых пророком преступлений, при этом, особенно увеличивалась тем, что виновники их считали себя истинными чтителями Господа, уверены были в обитании Господа среди них и в Его защите от бед. С такими ложными воззрениями должен был позже бороться Иеремия (VII:4). Adam Clarke: Commentary on the Bible - 1831 3:11: The heads thereof judge for reward - This does not apply to the regular law officers, who have their proper salaries for giving up their whole time and attention to the conscientious discharge of the duties of their office; but to those who take a reward, who take Bribes, for the perversion of justice; who will decide in favor of those from whom they get the greatest reward. The prophets - divine for money - These are evidently the false prophets; for none, professing to be sent by God, used any kind of divination. Yet will they lean upon the Lord - They will prescribe fasts and public thanksgivings, while not one sin is repented of or forsaken, and not one public grievance is redressed. Is not the Lord among us? - Here is his temple, here are his ordinances, and here are his people. Will he leave these? Yes, he will abandon the whole, because all are polluted. Albert Barnes: Notes on the Bible - 1834 3:11: The heads thereof judge for reward - Every class was corrupted. One sin, the root of all evil Ti1 6:10, covetousness, entered into all they did. It, not God, was their one end, and so their God. Her heads, the secular authority who Act 23:3 sat to judge according to the law, judged, contrary to the law, "for rewards." They sat as the representatives of the Majesty of God, in whose Name they judged, whose righteous Judgment and correcting Providence law exhibits and executes, and they profaned it. "To judge for rewards" was in itself sin, forbidden by the law Exo 23:8; Deu 16:19. To refuse justice, unless paid for it, was unjust, degrading to justice. The second sin followed hard upon it, to judge unjustly, absolving the guilty, condemning the innocent, justifying the oppressor, legalizing wrong. And her priests teach for hire - The Lord was the portion and inheritance Num 18:20; Deu 18:2 of the priest. He had his sustenance assigned him by God, and, therewith, the duty to (Lev 10:10-11, add Deu 17:10-11; Deu 33:10; Hag 2:11 ff) put difference between holy and unholy, and between clean and unclean, and to teach all the statutes, which God had commanded. Their lips were to keep knowledge Mal 2:7. This then, which they were bound to give, they sold. But "whereas it is said to the holy, "Freely ye have received, freely give" Mat 10:8, these, producing the answer of God upon the receipt of money, sold the grace of the Lord for a covetous price." Probably too, their sin co-operated with and strengthened the sin of the judges. Authorized interpreters of the law, they, to please the wealthy, probably misinterpreted the law. For wicked judges would not have given a price for a righteous interpretation of the law. The civil authorities were entrusted by God with power to execute the law; the priests were entrusted by Him with the knowledge to expound it. Both employed in its perversion that which God gave them for its maintenance. The princes obtained by bribery the misjudgment of the priests and enforced it; the priests justified the injustice of the Princes. So Arian Bishops, themselves hirelings , by false expositions of Scripture, countenanced Arian Emperors in the oppression of the faithful . "They propped up the heresy by human patronage;" the Emperors "bestowed on" them their "reign of irreligion." The Arian Emperors tried to efface the Council of Nice by councils of Arian Bishops . Emperors perverted their power, the Bishops their knowledge. Not publicly only but privately doubtless also, these priests taught falsely for hire, lulling the consciences of those who wished to deceive themselves as to what God forbade, and to obtain from His priests answers in His Name, which might explain away His law in favor of laxity or sin. So people now try to get ill-advised to do against God's will what they are bent on doing; only they get ill-advised for nothing. One who receives money for giving an irresponsible opinion, places himself in proximate peril of giving the answer which will please those who pay him . "It is Simony to teach and preach the doctrine of Christ and His Gospel, or to give answers to quiet the conscience, for money. For the immediate object of these two acts, is the calling forth of faith, hope, charity, penitence, and other supernatural acts, and the reception of the consolation of the Holy Spirit; and this is, among Christians, their only value. Whence they are accounted things sacred and supernatural; for their immediate end is to things supernatural; and they are done by man, as he is an instrument of the Holy Spirit." Jerome: "Thou art permitted, O Priest, to live Co1 9:13, not to luxuriate, from the altar Co1 9:9. The mouth of the ox which treadeth out the corn is not muzzled. Yet the Apostle Co1 9:18 abused not the liberty, but Ti1 6:8 having food and raiment, was therewith content Th1 2:6; Th2 3:8; laboring night and clay, that he might not be chargeable to anybody. And in his Epistles he calls God to witness that he Th1 2:10 lived holily and without avarice in the Gospel of Christ. He asserts this too, not of himself alone but of his disciples, that he had sent no one who would either ask or receive anything from the Churches Co2 12:17-18. But if in the gifts of those who sent, the grace Co2 8:6-7 of God, he gathers not for himself but for the Rom 15:26 poor saints at Jerusalem. But these poor saints were they who of the Jews first believed in Christ, and, being cast out by parents, kinsmen, connections, had lost their possessions and all their goods, the priests of the temple and the people destroying them. Let such poor receive. But if on plea of the poor, a few houses are enriched, and we eat in gold, glass and china, let us either with our wealth change our habit, or let not the habit of poverty seek the riches of Senators. What avails the habit of poverty, while a whole crowd of poor longs for the contents of our purse? Wherefore, for our sake who are such, "who build up Zion with blood and Jerusalem by iniquity, who judge for gifts, give answers for rewards, divine for money," and thereon, claiming to ourselves a fictitious sanctity, say, Evil will not come upon us, hear we the sentence of the Lord which follows. Sion and Jerusalem and the mountain of the temple, that is, the temple of Christ, shall, in the consummation and the end, when "love shall wax cold" Mat 24:12 and the faith shall be rare, "be plowed as a field and became heaps as the high places of a forest" Luk 18:8; so that, where once were ample houses and countless heaps of corn, there should only be a poor cottage, keeping up the show of fruit which has no refreshment for the soul." The three places, Zion, Jerusalem, the Temple, describe the whole city in its political and religious aspects. Locally, Mount Zion, which occupies the southwest, "had upon it the Upper city," and "was by much the loftier, and length-ways the straighter." Jerusalem, as contrasted with Zion, represented the lower city , "supported" on the East by Mount Acra, and including the valley of Tyropoeon. South of Mount Acra and lower than it, at the South Eastern corner of the city, lay Mount Moriah or the Mount of the Lord's House, separated at this time from Mount Acra by a deep ravine, which was filled up by the Asmonaean princes, who lowered Mount Acra. It was joined to the northeast corner of Mount Zion by the causeway of Solomon across the Tyropoeon. The whole city then in all its parts was to be desolated. And her prophets divine for money - The word rendered , "divine," is always used in a bad sense. These prophets then were false prophets, "her prophets" and not God's, which "divined," in reality or appearance, giving the answer which their employers, the rich men, wanted, as if it were an answer from God . Yet they also "judge for rewards," who look rather to the earthly than to the spiritual good; "they teach for hire," who seek in the first place the things of this world, instead of teaching for the glory of God and the good of souls, and regarding earthly things in the second place only, as the support of life. And say, Is not the Lord among us? - And after all this, not understanding their sin, as though by their guilt they purchased the love of God, they said in their impenitence, that they were judges, prophets, priests, of God. They do all this, and yet "lean on the Lord;" they stay and trust, not in themselves, but in God; good in itself, had not they been evil! "And say, Is not the Lord among us? none evil can (shall) come upon us." So Jeremiah says, "Trust ye not in lying words saying, The temple of the Lord, the temple of the Lord, The temple of the Lord are these" Jer 7:4. Sanch.: "He called them lying words, as being ofttimes repeated by the false prophets, to entice the credulous people to a false security" against the threatenings of God. As though God could not forsake His own people, nor cast away Zion which He had chosen for an habitation for Himself, nor profane His own holy place! Yet it was true that God "was among them," in the midst of them, as our Lord was among the Jews, though they knew Him not. Yet if not in the midst of His people so as to hallow, God is in the midst of them to punish. But what else do we than these Jews did, if we lean on the Apostolic line, the possession of Holy Scripture, Sacraments, pure doctrine, without setting ourselves to gain to God the souls of our pagan population? or what else is it for a soul to trust in having been made a member of Christ, or in any gifts of God, unless it be bringing forth fruit with patience? : "Learn we too hence, that all trust in the Merits of Christ is vain, so long as any willfully persist in sin." John H. Mich: "Know we, that God will be in us also, if we have not faith alone, nor on this account rest, as it were, on Him, but if to faith there be added also the excelling in good works. For faith without works is dead. But when with the riches of faith works concur, then will God indeed be with us, and will strengthen us mightily, and account us friends, and gladden us as His true sons, and free us from all evil." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:11: heads: Mic 7:3; Num 16:15; Sa1 8:3, Sa1 12:3, Sa1 12:4; Isa 1:23; Eze 22:12, Eze 22:27; Hos 4:18; Zep 3:3 and the priests: Jer 6:13, Jer 8:10; Mal 1:10; Ti1 3:3; Tit 1:11; Pe1 5:2 and the prophets: Mic 3:5; Isa 56:11; Act 8:18-20; Pe2 2:1-3, Pe2 2:14, Pe2 2:15; Jde 1:11 yet: Sa1 4:3-6; Isa 48:2; Jer 7:4, Jer 7:8-12; Mat 3:9; Rom 2:17-29 and say: Heb. saying none evil can come: Amo 9:10 John Gill 3:11 The heads thereof judge for reward,.... That is, the heads or principal men of Zion and Jerusalem; the kings, or sanhedrim, according to Kimchi; but as this prophecy was delivered in the times of Hezekiah, Jer 26:18, be who was so good a king must be excepted from this charge; perhaps it was delivered in the beginning of his reign, before a reformation was made, and might be the occasion of it: the former reign was a very wicked one; and very likely the public officers, judges, and civil magistrates, were as yet continued, and who went on in the same course of injustice, giving the cause not on the right side, but to them that gave them most money, or bribed highest, contrary to the law of God, Deut 16:19; and the priests thereof teach for hire; for though they had a sufficient and honourable maintenance provided by the law of God for them, yet, not content with this, they took a price of the people for teaching them; and that not such things as were agreeable to the will of God declared in his word, which they ought to have done freely; but such doctrines as were most pleasing to carnal men, and indulged them in their lusts, presumption, and vain confidence: and the prophets thereof divine for money; tell men what should befall them; what good things they should be possessed of; what plenty and prosperity they should enjoy; and this they did according to the sum of money given them, more or less. This must be understood of the false prophets: yet will they lean upon the Lord; on his are, providence, and protection, as if they were filled to these things, and might securely rely and depend upon them; though by their sins and transgressions they had forfeited all the bent fits and privileges thereof. To lean by faith upon the Lord; or in his Word, as the Targum; and to trust in his promises, in his power, and faithfulness, and goodness; when this springs from an honest and upright heart, and is attended with the fruits of righteousness and holiness, it is well pleasing to God, and highly regarded by him, and such may, depend upon his blessing and protection; but to talk of faith in him, and reliance upon him, when the whole course of the conversation is wicked, this is abominable in the sight of God, and displeasing to him: and say, is not the Lord among us? trusting to this, that the temple of the Lord was among them, and that the temple of God were they; that the most holy place was there, where were the symbols of the divine Presence, the ark, cherubim, and mercy seat; and so concluding from hence their safety and security; putting their confidence in outward places and things, in external worship, sacrifices, rites, and ceremonies, when they neglected the weightier matters of the law, justice, truth, and mercy: and so none evil can come upon us: as pestilence, famine, sword, and captivity, the prophets of the Lord had threatened them with. John Wesley 3:11 Lean - Pretend to trust in him. Among us - As our God and our shield. Robert Jamieson, A. R. Fausset and David Brown 3:11 heads thereof--the princes of Jerusalem. judge for reward--take bribes as judges (Mic 7:3). priests teach for hire--It was their duty to teach the law and to decide controversies gratuitously (Lev 10:11; Deut 17:11; Mal 2:7; compare Jer 6:13; Jude 1:11). prophets . . . divine--that is, false prophets. Is not the Lord among us?--namely in the temple (Is 48:2; Jer 7:4, Jer 7:8-11).
3:123:12: Վասն այդորիկ ՚ի ձե՛ր սակս, Սիոն արօրադի՛ր լիցի, եւ Երուսաղէմ իբրեւ զտաղաւար մրգապահաց, եւ լեառն տաճարին յանտա՛ռ մայրւոյ[10576]։[10576] Ոմանք. Վասն այսորիկ ՚ի ձեր սա՛՛։ 12 Դրա համար Սիոնը ձեր պատճառով պիտի հերկուի արօրով, Երուսաղէմը պիտի դառնայ ինչպէս մրգապահների տաղաւար, եւ Տիրոջ տաճարի լեռը՝ մայրիների անտառ: 12 Ուրեմն ձեր պատճառով Սիօն ագարակի պէս պիտի հերկուի, Երուսաղէմ՝ աւերակներու դէզեր, Տէրոջը տանը լեռը անտառի բարձր տեղերու պէս պիտի ըլլայ։ Վասն այդորիկ ի ձեր սակս Սիոն արօրադիր լիցի, եւ Երուսաղէմ` ^[31]իբրեւ զտաղաւար մրգապահաց``, եւ լեառն տաճարին` յանտառ մայրւոյ: 3:12: Վասն այդորիկ ՚ի ձե՛ր սակս, Սիոն արօրադի՛ր լիցի, եւ Երուսաղէմ իբրեւ զտաղաւար մրգապահաց, եւ լեառն տաճարին յանտա՛ռ մայրւոյ[10576]։ [10576] Ոմանք. Վասն այսորիկ ՚ի ձեր սա՛՛։ 12 Դրա համար Սիոնը ձեր պատճառով պիտի հերկուի արօրով, Երուսաղէմը պիտի դառնայ ինչպէս մրգապահների տաղաւար, եւ Տիրոջ տաճարի լեռը՝ մայրիների անտառ: 12 Ուրեմն ձեր պատճառով Սիօն ագարակի պէս պիտի հերկուի, Երուսաղէմ՝ աւերակներու դէզեր, Տէրոջը տանը լեռը անտառի բարձր տեղերու պէս պիտի ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾	3:123:12 Посему за вас Сион распахан будет как поле, и Иерусалим сделается грудою развалин, и гора дома сего будет лесистым холмом. 3:12 διὰ δια through; because of τοῦτο ουτος this; he δι᾿ δια through; because of ὑμᾶς υμας you Σιων σιων Siōn; Sion ὡς ως.1 as; how ἀγρὸς αγρος field ἀροτριαθήσεται αροτριαω plow καὶ και and; even Ιερουσαλημ ιερουσαλημ Jerusalem ὡς ως.1 as; how ὀπωροφυλάκιον οπωροφυλακιον be καὶ και and; even τὸ ο the ὄρος ορος mountain; mount τοῦ ο the οἴκου οικος home; household ὡς ως.1 as; how ἄλσος αλσος thicket 3:12 לָכֵן֙ lāḵˌēn לָכֵן therefore בִּ bi בְּ in גְלַלְכֶ֔ם ḡᵊlalᵊḵˈem גָּלָל matter צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion שָׂדֶ֣ה śāḏˈeh שָׂדֶה open field תֵֽחָרֵ֑שׁ ṯˈēḥārˈēš חרשׁ plough וִ wi וְ and ירוּשָׁלִַ֨ם֙ yrûšālˈaim יְרוּשָׁלִַם Jerusalem עִיִּ֣ין ʕiyyˈîn עִי heap תִּֽהְיֶ֔ה tˈihyˈeh היה be וְ wᵊ וְ and הַ֥ר hˌar הַר mountain הַ ha הַ the בַּ֖יִת bbˌayiṯ בַּיִת house לְ lᵊ לְ to בָמֹ֥ות vāmˌôṯ בָּמָה high place יָֽעַר׃ פ yˈāʕar . f יַעַר wood 3:12. propter hoc causa vestri Sion quasi ager arabitur et Hierusalem quasi acervus lapidum erit et mons templi in excelsa silvarumTherefore because of you, Sion shall be ploughed as a field, and Jerusalem shall be as a heap of stones, and the mountain of the temple as the high places of the forests. 12. Therefore shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest. Therefore shall Zion for your sake be plowed [as] a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest: 3:12 Посему за вас Сион распахан будет как поле, и Иерусалим сделается грудою развалин, и гора дома сего будет лесистым холмом. 3:12 διὰ δια through; because of τοῦτο ουτος this; he δι᾿ δια through; because of ὑμᾶς υμας you Σιων σιων Siōn; Sion ὡς ως.1 as; how ἀγρὸς αγρος field ἀροτριαθήσεται αροτριαω plow καὶ και and; even Ιερουσαλημ ιερουσαλημ Jerusalem ὡς ως.1 as; how ὀπωροφυλάκιον οπωροφυλακιον be καὶ και and; even τὸ ο the ὄρος ορος mountain; mount τοῦ ο the οἴκου οικος home; household ὡς ως.1 as; how ἄλσος αλσος thicket 3:12 לָכֵן֙ lāḵˌēn לָכֵן therefore בִּ bi בְּ in גְלַלְכֶ֔ם ḡᵊlalᵊḵˈem גָּלָל matter צִיֹּ֖ון ṣiyyˌôn צִיֹּון Zion שָׂדֶ֣ה śāḏˈeh שָׂדֶה open field תֵֽחָרֵ֑שׁ ṯˈēḥārˈēš חרשׁ plough וִ wi וְ and ירוּשָׁלִַ֨ם֙ yrûšālˈaim יְרוּשָׁלִַם Jerusalem עִיִּ֣ין ʕiyyˈîn עִי heap תִּֽהְיֶ֔ה tˈihyˈeh היה be וְ wᵊ וְ and הַ֥ר hˌar הַר mountain הַ ha הַ the בַּ֖יִת bbˌayiṯ בַּיִת house לְ lᵊ לְ to בָמֹ֥ות vāmˌôṯ בָּמָה high place יָֽעַר׃ פ yˈāʕar . f יַעַר wood 3:12. propter hoc causa vestri Sion quasi ager arabitur et Hierusalem quasi acervus lapidum erit et mons templi in excelsa silvarum Therefore because of you, Sion shall be ploughed as a field, and Jerusalem shall be as a heap of stones, and the mountain of the temple as the high places of the forests. 12. Therefore shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 12. За грехи правителей пророк возвещает совершенное разрушение Иерусалима. Сион - название крепости Иевусеев, находившейся на южной части восточного холма Иерусалима, а потом название всего холма восточного и даже всего Иерусалима. - Гора Дома сего - гора храма, т. е. тот же Сион или та часть Сиона, где находился храм. LXX передают ст. 12-й согласно с мазоретами, за исключением того, что слово ??? ("груда развалин") переведено ими, как и в I:6, сл. opwrofulwkion, слав. "овощное хранилище", а сл. bamoth ("холмом") сущ. alsoV, луг (слав. "и гора дому, якоже луг дубравный"). Пророчество Михея о разрушении Иерусалима приводится ещё в кн. Иеремии (XXVI:18). Из кн. Иеремии мы узнаем, что рассматриваемое пророчество было произнесено при Езекии, произвело впечатление на царя и на народ и побудило их обратиться к Господу. Вследствие этого обращения Господь "отменил бедствие". Таким образом, угрозы пророка, хотя были выражены в положительной форме, имели характер условный. Кроме сказанного, в кн. Иеремии сообщается, что факт пророчествования Михея о разрушении Иерусалима, послужил для спасения прор. Иеремии от смерти, к которой хотели присудить его за то, что он пророчествовал против города (Иер XXVI:11-19). Adam Clarke: Commentary on the Bible - 1831 3:12: Therefore shall Zion - be ploughed as a field - It shall undergo a variety of reverses and sackages, till at last there shall not be one stone left on the top of another, that shall not be pulled down; and then a plough shall be drawn along the site of the walls, to signify an irreparable and endless destruction. Of this ancient custom Horace speaks, Odar. lib. i., Od. 16, ver. 18. Altis urbibus ultimae Stetere causae cur perirent Funditus, imprimeretque muris Hostile aratrum exercitus insolens. "From hence proud cities date their utter falls; When, insolent in ruin, o'er their walls The wrathful soldier drags the hostile plough, That haughty mark of total overthrow." Francis. Thus did the Romans treat Jerusalem when it was taken by Titus. Turnus Rufus, or as he is called by St. Jerome, Titus Arinius Rufus, or Terentius Rufus, according to Josephus, caused a plough to be drawn over all the courts of the temple to signify that it should never be rebuilt, and the place only serve for agricultural purposes. See the note on Mat 24:2. Thus Jerusalem became heaps, an indiscriminate mass of ruins and rubbish; and the mountain of the house, Mount Moriah, on which the temple stood, became so much neglected after the total destruction of the temple, that it soon resembled the high places of the forest. What is said here may apply also, as before hinted, to the ruin of the temple by Nebuchadnezzar in the last year of the reign of Zedekiah, the last king of the Jews. As the Masoretes, in their division of the Bible, reckon the twelve minor prophets but as one book, they mark this verse (Mic 3:12) the Middle verse of these prophets. Albert Barnes: Notes on the Bible - 1834 3:12: Therefore shall Zion for your sake - for your sake shall Zion Be plowed as a field - They thought to be its builders; they were its destroyers. They imagined to advance or secure its temporal prosperity by bloods; they (as men ever do first or last,) ruined it. Zion might have stood, but for these its acute, far-sighted politicians, who scorned the warnings of the prophets, as well-meant ignorance of the world or of the necessities of the state. They taught, perhaps they thought, that "for Zion's sake" they, (act as they might,) were secure. Practical Antinomians! God says, that, "for their sake," Zion, defiled by their deeds, should be destroyed. The fulfillment of the prophecy was delayed by the repentance under Hezekiah. Did he not, the elders ask Jer 26:19, fear the Lord and besought the Lord, and the Lord repented Him of the evil which He had pronounced against them? But the prophecy remained, like that of Jonah against Nineveh, and, when man undid and in act repented of his repentanee, it found its fulfillment. Jerusalem shall become heaps - (Literally, of ruins) and "the mountain of the house," Mount Moriah, on which the house of God stood, "as the high places of the forest," literally "as high places of a forest." It should return wholly to what it had been, before Abraham offered up the typical sacrifice of his son, a wild and desolate place covered with tangled thickets Gen 22:13. The prophecy had a first fulfillment at its first capture by Nebuchadnezzar. Jeremiah mourns over it; "Because of the mountain of Zion which is desolate, foxes walk" Lam 5:18 (habitually upon it. Nehemiah said, "Ye see the distress that we are in, how Jerusalem lieth waste" Neh 2:17; and Sanballat mocked at the attempts to rebuild it, as a thing impossible; "Will they Rev_ive the stones out of the heaps of dust, and these too, burned?" (Neh 4:2, (3:34, Hebrew)), and the builders complained; "The strength of the bearers of burdens is decayed (literally, sinketh under them), and there is much dust, and we are not able to build the wall" (Neh 4:10, (Neh 4:4, Hebrew)). In the desolation under Antiochus again it is related; "they saw the sanctuary desolate, and the altar profaned, and the gates burned up, and shrubs growing in the courts, as in a forest or in one of the mountains" (1 Macc. 4:38). When, by the shedding of the Blood of the Lord, they "filled up the measure of their fathers" Mat 23:32, and called the curse upon themselves, "His Blood be upon us and upon our children" Mat 27:25, destruction came upon them to the uttermost. With the exception of three towers, left to exhibit the greatness of Roman prowess in destroying such and so strong a city, they , "so levelled to the ground the whole circuit of the city, that to a stranger it presented no token of ever having been inhabited." He "effaced the rest of the city," says the Jewish historian, himself an eyewitness . The elder Pliny soon after, 77 a. d., speaks of it, as a city which had been and was not . "Where was Jerusalem, far the most renowned city, not of Judaea only, but of the East" , a funeral pile." With this corresponds Jerome's statement , "relics of the city remained for fifty years until the Emperor Hadrian." Still it was in utter ruins . The toleration of the Jewish school at Jamnia the more illustrates the desolation of Jerusalem where there was none. The Talmud relates how R. Akiba smiled when others wept at seeing a fox coming out of the Holy of holies. This prophecy of Micah being fulfilled, he looked the more for the prophecy of good things to come, connected therewith. Not Jerusalem only, but well-nigh all Judaea was desolated by that war, in which a million and a half perished , beside all who were sold as slaves. "Their country to which you would expell them, is destroyed, and there is no place to receive them," was Titus' expostulation to the Antiochenes, who desired to be rid of the Jews their fellow-citizens. A pagan historian relates how, before the destruction by Hadrian , "many wolves and hyenas entered their cities howling." Titus however having left above 6, 000 Roman soldiers on the spot, a civil population was required to minister to their needs. The Christians who, following our Lord's warning, had fled to Pella , returned to Jerusalem , and continued there until the second destruction by Hadrian, under fifteen successive Bishops . Some few Jews had been left there ; some very probably returned, since we hear of no prohibition from the Romans, until after the fanatic Rev_olt under Barcocheba. But the fact that when toward the close of Trajan's reign they burst out simultaneously, in one wild frenzy , upon the surrounding pagan, all along the coast of Africa, Libya, Cyrene, Egypt, the Thebais, Mesopotamia, Cyprus , there was no insurrection in Judaea, implies that there were no great numbers of Jews there. Judaea, aforetime the center of rebellion, contributed nothing to that wide national insurrection, in which the carnage was so terrible, as though it had been one convulsive effort of the Jews to root out their enemies . Even in the subsequent war under Hadrian, Orosius speaks of them, as "laying waste the province of Palestine, once their own," as though they had gained possession of it from without, not by insurrection within it. The Jews assert that in the time of Joshua Ben Chananiah (under Trajan) "the kingdom of wickedness decreed that the temple should be rebuilt" . If this was so, the massacres toward the end of Trajan's reign altered the policy of the Empire. Apparently the Emperors attempted to extinguish the Jewish, as, at other times, the Christian faith. A pagan Author mentions the prohibition of circumcision . The Jerusalem Talmud speaks of many who for fear became uncircumcised, and renewed the symbol of their faith "when Bar Cozibah got the better, so as to reign 2 12 years among them." The Jews add, that the prohibition extended to the keeping of the sabbath and the reading of the law . Hadrian's city, Aelia, was doubtless intended, not only for a strong position, but also to efface the memory of Jerusalem by the Roman and pagan city which was to replace it. Christians, when persecuted, suffered; Jews rebelled. The recognition of Barcocheba, who gave himself out as the Messiah , by Akibah and "all the wise (Jews) of his generation" , made the war national. Palestine was the chief seat of the war, but not its source. The Jews throughout the Roman world were in arms against their conquerors ; and the number of fortresses and villages which they got possession of, and which were destroyed by the Romans , shows that their successes were far beyond Judaea. Their measures in Judaea attest the desolate condition of the country. They fortified, not towns, but "the advantageous positions of the country, strengthened them with mines and walls, that, if defeated, they might have places of refuge, and communication among themselves underground unperceived." For two years, (as appears from the coins struck by Barcocheba They had possession of Jerusalem. It was essential to his claim to be a temporal Messiah. They proposed, at least, to "rebuild their temple" and restore their polity." But they could not fortify Jerusalem. Its siege is just named ; but the one place which obstinately resisted the Romans was a strong city near Jerusalem , known before only as a deeply indented mountain tract, Bether . Probably, it was one of the strong positions, fortified in haste, at the beginning of the war . The Jews fulfilled our Lord's words, "I am come in My Father's Name and ye receive Me not; if another shall come in his own name, him ye will receive" Joh 5:43. Their first destruction was the punishment of their Deicide, the crucifixion of Jesus, the Christ; their second they brought upon themselves by accepting a false Christ, a robber and juggler . "580, 000 are said to have perished in battle" , besides "an incalculable number by famine and fire, so that all Judaea was made well-nigh a desert." The Jews say that "no olives remained in Palestine." Hadrian "destroyed it," making it "an utter desolation" and "effacing all remains of it." "We read" , says Jerome (in Joe 1:4), "the expedition of Aelius Hadrianus against the Jews, who so destroyed Jerusalem and its walls, as, from the fragments and ashes of the city to build a city, named from himself, Aelia." At this time there appears to have been a formal act, whereby the Romans marked the legal annihilation of cities; an act esteemed, at this time, one of most extreme severity . When a city was to be built, its compass was marked with a plow; the Romans, where they willed to unmake a city, did, on rare occasions, turn up its soil with the plow. Hence, the saying , "A city with a plow is built, with a plow overthrown." The city so plowed forfeited all civil rights ; it was counted to have ceased to be. The symbolical act under Hadrian appears to have been directed against both the civil and religious existence of their city, since the Rev_olts of the Jews were mixed up with their religious hopes. The Jews relate that both the city generally, and the Temple, were plowed. The plowing of the city was the last of those mournful memories, which made the month Ab a time of sorrow. But the plowing of the temple is also especially recorded. Jerome says , "In this (the 5th Month) was the Temple at Jerusalem burnt and destroyed, both by Nebuchadnezzar, and many years afterward by Titus and Vespasian; the city Bether, whither thousands of Jews had fled, was taken; the Temple was plowed, as an insult to the conquered race, by Titus Annius Rufus." The Gemara says , "When Turnus, (or it may be "when Tyrant) Rutus plowed the porch," (of the temple) Perhaps Hadrian meant thus to declare the desecration of the site of the Temple, and so to make way for the further desecration by his temple of Jupiter. He would declare the worship of God at an end. The horrible desecration of placing the temple of Ashtaroth over the Holy Sepulchre was probably a part of the same policy, to make the Holy City utterly pagan. The "Capitoline" was part of its new name in honor of the Jupiter of the Roman Capitol. Hadrian intended, not to rebuild Jerusalem, but to build a new city under his own name . "The city being thus bared of the Jewish nation, and its old inhabitants having been utterly destroyed, and an alien race settled there, the Roman city which afterward arose, having changed its name, is called Aelia in honor of the Emperor Aelius Hadrianus." It was a Roman colony , with Roman temples, Roman amphitheaters. Idolatry was stamped on its coins . Hadrian excluded from it, on the North, almost the whole of Bezetha or the new city, which Agrippa had enclosed by his wall, and, on the South, more than half of Mount Zion , which was left, as Micah foretold, to be plowed as a field. The Jews themselves were prohibited from entering the Holy Land , so that the pagan Celsus says , "they have neither a clod nor a hearth left." Aelia, then, being a new city, Jerusalem was spoken of, as having ceased to be. The Roman magistrates, even in Palestine, did not know the name . Christians too used the name Aelia and that, in solemn documents, as the Dr. of Nice . In the 4th century the city was still called Aelia by the Christians , and, on the first Mohammedan coin in the 7th century, it still bore that name. A series of writers speak of the desolation of Jerusalem. In the next century Origen addresses a Jew , "If going to the earthly city, Jerusalem, thou shalt find it overthrown, reduced to dust and ashes, weep not, as ye now do." : "From that (Hadrian's) time until now, the extremest desolation having taken possession of the place, their once renowned hill of Zion - now no wise differing from the rest of the country, is cultivated by Romans, so that we ourselves have with our own eyes observed the place plowed by oxen and sown all over. And Jerusalem, being inhabited by aliens, has to this day the stones gathered out of it, all the inhabitants, in our own times too, gathering up the stones out of its ruins for their private or public and common buildings. You may observe with your own eyes the mournful sight, how the stones from the Temple itself and from the Holy of holies have been taken for the idol-temples and to build amphitheaters." : "Their once holy place has now come to such a state, as in no way to fall short of the overthrow of Sodom." Hilary, who had been banished into the East, says , "The Royal city of David, taken by the Babylonians and overthrown, held not its queenly dignity under the rule of its lords; but, taken afterward and burnt by the Romans, it now is not." Cyril of Jerusalem, Bishop of the new town, and delivering his catechetical lectures in the Church of the Holy Sepulchre, pointed out to his hearers the fulfillment of prophecy ; "The place (Zion) is now filled with gardens of cucumbers." "If they (the Jews) plead the captivity," says Athanasius , "and say that on that ground Jerusalem is not." "The whole world, over which they are scattered," says Gregory of Nazianzum , "is one monument of their calamity, their worship closed, and the soil of Jerusalem itself scarcely known." It is apparently part of the gradual and increasing fulfillment of God's word, that the plowing of the city and of the site of the Temple, and the continued cultivation of so large a portion of Zion, are recorded in the last visitation when its iniquity was full. It still remains plowed as a field. : "At the time I visited this sacred ground, one part of it supported a crop of barley, another was undergoing the labor of the plow, and the soil, turned up, consisted of stone and lime filled with earth, such as is usually met with in the foundations of ruined cities. It is nearly a mile in circumference." : "On the southeast Zion slopes down, in a series of cultivated terraces, sharply though not abruptly, to the sites of the Kings' gardens. Here and around to the south the whole declivities are sprinkled with olive trees, which grow luxuriantly among the narrow slips of corn." Not Christians only, but Jews also have seen herein the fulfillment upon themselves of Micah's words, spoken now "26 centuries ago." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 3:12: Zion: Mic 1:6; Psa 79:1, Psa 107:34; Jer 26:18; Mat 24:2; Act 6:13, Act 6:14 the mountain: Mic 4:1, Mic 4:2; Isa 2:2, Isa 2:3 Carl Friedrich Keil and Franz Delitzsch 3:12 "Therefore will Zion for your sake be ploughed as a field, and Jerusalem become stone heaps, and the mountain of the house become forest heights." Lâkhēn (therefore) applies primarily to Mic 3:11, directing the threat of punishment by בּגללכם to all the sinners mentioned there; but it also points back to Mic 3:9, Mic 3:10, expressing what is there indicated by "this." Zion is not "the site on which the city stood," or Jerusalem, "the mass of houses in the city," as Maurer and Caspari suppose; but Zion is that portion of the city which contained the royal palace, and Jerusalem the rest of the city (cf. Mic 4:8). The mountain of the house, i.e., the temple hill, is also specially mentioned, for the purpose of destroying all false trust in the temple (cf. Jer 7:4). The predicates are divided rhetorically, and the thought is this: the royal palace, the city, and the temple shall be so utterly destroyed, that of all the houses and palaces only heaps of rubbish will remain, and the ground upon which the city stood will be partly used as a ploughed field, and partly overgrown with bushes (cf. Is 32:13-14). On sâdeh as an accusative of effect (as a field = becoming a field), see Ewald, 281, e; and for the plural form עיּין, see Ewald, 177, a. Habbayith (the house) is probably chosen intentionally instead of bēth Yehōvâh (the house of Jehovah), because the temple ceased to be the dwelling-place of Jehovah as soon as it was destroyed. Hence in Ezekiel (Ezek 10:18., Ezek 11:22.) the Schechinah departs before the Babylonians destroy it. With regard to the fulfilment of this threat, see the points discussed at Mic 4:10. Geneva 1599 3:12 Therefore shall Zion for your sake be (k) plowed [as] a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest. (k) Read (Jer 26:18). John Gill 3:12 Therefore shall Zion for your sake be ploughed as a field,.... That is, for your sins, as the Targum; for the bloodshed, injustice, and avarice of the princes, priests, and prophets; not that the common people were free from crimes; but these are particularly mentioned, as being ringleaders into sin, and who ought to have set better examples; as also to take off their vain confidence in themselves, who thought that Zion and Jerusalem would be built up and established by them, and preserved for their sakes; as well as to show the prophet's boldness and intrepidity in his rebukes and menaces of them: now this was prophesied of in the days of Hezekiah, before the invasion of Judea and siege of Jerusalem by Sennacherib; it was deferred upon the repentance and reformation of the people; and was fulfilled in part at the destruction of Jerusalem by the Chaldeans, when the city was reduced to a heap of rubbish; and more fully when it was destroyed by the Romans, and ploughed up by Terentius, or Turnus Rufus, as the Jews say; so that there was not a house or building left upon it, but it became utterly desolate and uninhabited, especially in the reign of Adrian: and Jerusalem shall become heaps; not only the city of David, built on Mount Zion, should be demolished, but the other part of the city called Jerusalem should be thrown down, and its walls and houses lie in heaps, like heaps of stones in the midst of a ploughed field: and the mountain of the house as the high places of the forest; Mount Moriah, on which the temple was built; hence called here, by the Targum, the mountain of the house of the sanctuary; the temple upon it should be destroyed, and not one, tone left upon another; and the place on which it stood be covered with grass and trees, with briers and thorns, as a forest is, all which have been exactly fulfilled. The Jews say (i) of Turnus Rufus before mentioned, that he both ploughed up the city of Jerusalem, and the temple, the ground on which they stood; and Jerom (k) affirms the temple was ploughed up by Titus Annius Ruffus; which, as it literally fulfilled this prophecy, denotes the utter destruction of them; for, as it was usual with the ancients to mark out with a plough the ground on which a city was designed to be built; so they drew one over the spot where any had stood, which was become desolate, and to signify that the city was no more to be rebuilt and inhabited: thus Seneca (l), Horace (m), and other writers, express the utter destruction of a city by such phrases. (i) T. Hieros. Taaniot. fol. 69. 2. Juchasin, fol. 36. 2. & Ganz Tzemach David, par. 1. fol. 28. 1. (k) Comment. in Zech. viii. 19. (l) "Aratrum vetustis urbibus inducere", Seneca de Clementia, l. 1. c. 26. (m) "------Imprimeretque muris Hostile aratrum exercitus insolens". Hor. Carmin. l. 1. Ode 36. John Wesley 3:12 For your sake - Because of your sins. The mountain - The mountain, on which the temple stood. This is that passage, which is quoted, Jer 26:18, which Hezekiah and his princes took well: yea, they repented and so the execution of it did not come in their days. Robert Jamieson, A. R. Fausset and David Brown 3:12 Jer 26:18 quotes this verse. The Talmud and MAIMONIDES record that at the destruction of Jerusalem by the Romans under Titus, Terentius Rufus, who was left in command of the army, with a ploughshare tore up the foundations of the temple. mountain of the house--the height on which the temple stands. as the high places of the forest--shall become as heights in a forest overrun with wild shrubs and brushwood.

Միքիա / Micah - 3 | swap

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834