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Micah 1:1. And the word of the Lord came 1 to Micah the son of Morasth 2 in the days of Jotham and Ahaz and Hezekiah kings of Judah. You need to know that the Jews write “Morasfitinu” instead of “Morasfiinu,” so this indicates not his father, but his place of origin; for, they say, Morasthi was a city or town in the country of Judea. Other interpreters agree with this reading. So, Morasfi was not the father of the prophet, but rather, as I said, he is called Morasthite by place. But finally, it is necessary to point out what words were addressed to him. About these same views about Samaria and Jerusalem. The future is contemplated by the prophet in a vision, and about events that are almost no longer to occur or at the door of events that are already, as it were, not having received complete knowledge, but, as far as contemplation is concerned, I speak - in a vision - fearing their fulfillment, he considers it necessary to make speeches about Samaria and Jerusalem. Micah 1:2. Hear the words of the people... 3, and give heed to the earth, and all who are in it, and the Lord God will be in you to obey, the Lord from his holy house. He commands us to prepare for obedience and, as if by leaning our ear, to carefully understand the meaning of divine sayings. And that his speeches do not come from the mind and desires of men, but from God Himself, who rules over all, he himself confirms this, adding that “the Lord God will be in you to obey.” He seems to be saying this: although I am Micah, I make speeches, and although I only serve as a mediator like any ordinary person; but the God of all things Himself bears witness to you, and I submit my lips to divine suggestions. So, “it will be in you to obey” He Himself, to Whom you built that famous and glorious church, to Whom the divine altar was erected from you, and to Whom you were taught by the law to render divine worship. He always speaks from his own home to the holy prophets and, first of all, to blessed Moses, who built that (famous) tabernacle in the desert; for he says “from above the purification” (Num. 7:89) and, as the Holy Scripture says, “Moses spoke, God answered him with a voice” (Ex. 19:19); and now, he says, the Lord certifies you “from his house”; Therefore, “hear, people... and give ear to the earth.” This saying is similar to what was said through the mouth of Isaiah: “Hear, O heavens, and teach, O earth, what the Lord has spoken” (Is. 1:2). So, the Most High does not live in churches built of stones or sanctuaries made with hands (Acts 17:24). And when we say that holy churches are erected for the glory of God, we believe that God still deigns to dwell in them, even though He fills heaven, earth, and the underworld. These words can rightly be attributed to Christ, who calls for salvation not only those people who are from the blood of Abraham, but also the entire universe; for He testified, as it were, through the mouth of David, saying: “Hear this, all the nations, inspire, all who live in the world” (Ps. 48:2). And that the Word came down to us from heaven, as from His own and most beloved home for Him, can one doubt this? There is nothing indecent to call heaven the house of God, when earthly Zion, which serves as the image of the Church, is inspired by God Scripture calls both His house and a city. Thus, the divine David sings nowhere and says: “Glorious was spoken of you, the city of God” (Ps. 86:3). Therefore, the Church of Christ, who fills everything according to His Divine nature, can be both a city and His house. Micah 1:3–4. Soon, behold, the Lord comes from his place: and he descends and steps on the heights of the earth. And the mountains under him will shake, and the valleys will melt like wax from the face of fire and like water that comes down with aspiration. This speech is very dark and full of mystery. However, we need to say the following here. Although divine actions are depicted in our human words, only those who are skilled in this and are able to understand parables and dark speech, sayings of sages and riddles can understand them deeply and completely in accordance with the divine and ineffable nature. Thus, through the mouth of the holy prophets they speak about the sitting of her divine nature, about thrones, standing, also about paths, roads and some other insignificant and human objects. But these images, as I just said, should be understood by good and right-thinking people thoughtfully and thoughtfully, because the words are used as if by similarity and in relation to our concepts. Therefore, when you hear the prophet say: “Behold, the Lord comes out from his place, and will come down and step on the heights of the earth,” and adds: “And the mountains will shake under him, and the valleys will melt”; Then, having risen a little above sensory objects, rise with your intuitions to subtle thoughts. Therefore, by the departure of God, as if from His place, you will understand His movement from rest to the accomplishment of something. He seems to be saying this: He who previously showed Himself to be long-suffering has finally been moved, and will no longer remain calm in relation to those who have offended Him. But, as if abandoning the meekness dear to Him, He will finally subject them to just punishment. “He will step on the heights of the earth,” that is, he will finally subject to trampling even those who have the highest advantages, so that we mean here the kings of Samaria and Jerusalem. “And the mountains will shake,” that is, those who stand above others and who are much ahead of them in glory will lose their virtues; for it is very convenient to liken such people to mountains. “The vale will melt like wax,” that is, the lowly, outcast and belonging to the crowd. Although they are very stubborn and disinclined to obey divine decrees; but, being exposed, as it were, to the fire of divine wrath, they will melt like wax. And they will be “like water descending with aspiration,” that is, rushing along the rapids with a fast and uncontrollable current; for, as I said before, the Assyrian kings, who cruelly devastated Samaria itself and the kingdom of Judea, took some of the kings into captivity, killed all the leaders, and led the crowd of people to their country as quickly as a fast-moving boat, or as water rushes down a steep slope. This is the “water descending with aspiration” and running from Samaria to the country of the Persians and Medes. The Word of God proceeds from His place; for, being by nature God, It became man. It seems that It has undergone some kind of movement, I mean the kind that happens in this last man, although as God, It has not experienced a change, but on the contrary, in its nature It is unshakable and firm. It came to the heights of the earth and shook the mountains, and melted the valleys, and made them flow like water rushing “with aspiration.” By the heights of the earth one can understand the spiritual forces and spirits of evil rising above all; under the shaken mountains - demons deprived of power over us; for they are cast out, and we are finally called to serve the true God by nature. The valleys are again a large crowd of demons, low and cast down, melted like wax and flowing down like water into the depths of hell; for evil spirits came to Christ and begged Him not to command them to go into the abyss. And since others had already been sent there before, those who remained here were horrified by this. But, if you wish, by heights and mountains and valleys we can mean the leaders of the Jews and the people subordinate to them. After all, for their fury against Christ they were deprived of their own power; for during the disasters of the war with the Romans, as if thrown into flames, they melted like wax: “they will be humbled like flowing water... and like melted wax they will be taken away,” according to the Psalmist (Ps. 57:8-9). And such an interpretation will not be without its due meaning. Micah 1:5. All this is for the sake of Jacob and sin for the sake of the house of Israel. Having said: the God of all “will step on the heights of the earth, and the mountains will shake under him,” and the valleys like wax will melt and flow like water, he then adds: “for the sake of Jacob, all this is wickedness.” Look how He expresses hidden secrets, does not bring to a sensual image the meaning of the predicted objects, 4 but is able to covertly tell the soon-to-be-coming disasters of the inhabitants of Samaria and Jerusalem. For what fear could the shaking of the mountains arouse and what sorrow cause to the inhabitants of Samaria or others? How can the valleys melt, or how can they be like water rushing down? But He, as I said, knows how to decently hint at what is going to happen to the Israelites. Therefore, finally, it is necessary to inflict punishment, looking at them, in my opinion, not as if they did not know about this, but as if exposing them and very skillfully leading them to the determination to strive for what is useful and the best. So, he says: “all this is for the sake of Jacob and sin for the sake of the house of Israel,” so that all the people of Israel who sinned against God and people were meant. It seems that he calls crimes against God wickedness, and crimes against brothers and relatives - sin. “What is wickedness to the house of Jacob? Isn't it Samaria? and what sin is it to the house of Judah? Isn’t it Jerusalem?” Having called those born of Jacob Jacob, I say, Ephraim, who lived in Samaria, exposes their crimes. He says that Samaria is a form of wickedness. We are, of course, not saying that he blames the country itself. It would be completely unreasonable to understand it this way. But Samaria calls what was in Samaria, such as the heifers, Chemosh, Baal, and what was done in it against some due to the greed of the rulers; for Amos said that they “swept the wrist of the head of the poor, and made the way of the humble astray” (Amos 2:7) and at the same time they said: “when the month is past, we will sell, and... the sabbaths, and open our treasures; Jerusalem, he says, became the sin of Judas. And in these words, reasoning correctly, we cannot in any way see an accusation against the city itself; on the contrary, we must think that what happened in it became a sin for Judas. And God denounced the fury of the Jews and clearly said: “According to the number of your cities, O Judah, were your gods, and according to the number of the paths of Jerusalem, you built altars to burn incense to Baal. How are you speaking to me? All of you have been dishonest and all of you have been wicked towards me, says the Lord,” the Almighty (Jer. 2:28–29). He also reproaches them through the mouth of the prophet Isaiah, saying: “How was the harlot, the faithful city of Zion, full of judgment, in which righteousness rested, but now... murderers? Your silver is unskilled, your innkeepers mix wine with water. Thy princes do not repent, they are in common, loving gifts, pursuing recompense, not judging the orphans, and not heeding the judgment of widows” (Is. 1:21-23). So, the iniquities committed in Jerusalem served as a sin to Judas, and it was not the city itself that was accused. Therefore, one must love God with all one’s soul and all one’s heart (Matthew 22:37), remove laziness from oneself in doing good deeds and in no way cause harm to one’s neighbor; on the contrary, one must try to acquire love for mankind and avoid wickedness, and take care of the glory of a virtuous life; on those who do not care about such reverence for God and even decide to despise it, He will bring disaster in anger and melt them like wax in fire and pour them out like water, not deigning regret and love. Micah 1:6–7. And I will put Samaria in the village's vegetable store and in the vineyard, and I will cast down her stone into the abyss, and I will open her foundations: and all her graven images will be broken in pieces, and all her rewards will be burned with fire, and all her graven images will be destroyed. It clearly indicates here what kind of disasters will befall people who have offended God in this way. Samaria, he says, will be like a “village vegetable store” and like a “garden of grapes”; for some guard what grows in the fields, building huts and sitting in them, and thus remove all harm from the plants. When the fruits are collected, the guards will begin to speak disdainfully of their labors and, having destroyed their very huts, return home. Samaria was subjected to just such a disaster, as we shall see. After she gravely sinned and even committed wickedness against the very God of all, by placing idols within her own boundaries, she was destroyed and fell, perhaps because the holy powers and angels who had been assigned to her since ancient times for her protection, I say, abandoned her. The blessed prophet Isaiah said something similar about her: “the daughter of Zion will be left like a tabernacle of vineyards and like a vegetable storehouse in a heap of trees” (Is. 1:8); she was abandoned, because the multitude of high ranks who were watching over her and protecting her had departed from her. So, it will be like “a village vegetable store and like a garden of grapes,” which is the same as if he said that it will be deprived of cities and houses, and will take the form of fields. Or, if you like, you can understand this in another way. Those engaged in the cultivation of grapes, having found a convenient place for themselves, cut it with plows, turning it up and down. He threatens that this is exactly what the city of the Samaritans will undergo, that it will be almost arable land, after its cities and houses were destroyed. Therefore, he says: “I will cast down its stone into the abyss, and reveal its foundations,” and, in addition, he says, he will be ridiculed; for those from whom she expected salvation for herself, as from gods, will perish along with those who usually worshiped them. He says that all her bribes will be burned and all her idols will be destroyed. By bribes burned along with idols, perhaps, he means gifts brought to idols; removing part of their wealth, they offered it in the churches to the glory of the idols, and to those who could not show them any benefit, they gave thanks as a reward and retribution for what they thought they had from them. Let us remember that through the mouth of Hosea he accused the Jewish host, saying: “She did not understand, because... I gave her wheat and wine and oil, and multiplied her silver and gold: but this silver and gold you made for Baal” (Hosea 2:8). So, these offerings clearly show that crazy Israel considered his prosperity to be a reward and reward for his devotion to error. All the more understandable will other words of God become for you: “And I will destroy her grapes and her figs, of which I speak: these are the bribes which my harlots gave me” (Hosea 2:12). He imagined, as I said, that he enjoyed wealth, and was in luxury, and prospered - according to the will of idols. Yes, the mind of those who are mistaken is truly blind. After all, if he knew the true God, then only to Him, and not to any other gods, would he give divine honors, offer prayers of thanks to Him, and would confess Him, the Giver and Author of all good. And having adopted such a disposition of spirit, he would not have become “a village vegetable storehouse and a grape garden”; on the contrary, being blissful, he would continue his life in undisturbed well-being, and surrounded, as it were, by a wall of heavenly favor, being in good complacency, he would be an object of surprise. Micah 1:7 From the hiring of fornication we have gathered together, and from the hiring of fornication we have seduced. These words again express mockery and with great subtlety ridicule the foolishness of Judas; for they clarify and expose the madness of their considerations that is characteristic of them and is in their mind and heart. It is true and just that he says that Israel, full of prudence, prudence and wisdom, gave thanks to the stones; he recognized in them the creators of his glory, the givers of his well-being, the collectors of wealth for him and the organizers of his happiness. He imagined that he had prosperity as a reward for spiritual fornication - and that if he made sacrifices to idols, served trees and stones, he would achieve the fulfillment of all his desires. “The collection,” he says, “was enriched by hiring fornication,” gathered and saved for itself, and enjoys imperturbable complacency. So, let us understand these words in the sense of subtle ridicule, but with the addition of a threat. Micah 1:8–9. For this reason, he will weep and weep, he will go barefoot and naked, he will create lamentation like the serpents and lamentation like the daughters of Syria: because the plague has taken hold of it, it will come even to Judah and touch the gates of my people even to Jerusalem. Since, he says, she spent her life in error and never ceased to grieve her Lord, and to give thanks to those sculptured for her well-being and happiness (she had reached such wickedness!), therefore “she will weep and weep”; and will experience sorrow not for anyone else, that is, shedding a tear not out of love for strangers, but overwhelmed by her own misfortunes. The deprivation of clothing and shoes indicates the condition of the prisoners. So the blessed prophet Isaiah, pointing to their impending captivity, walked around Jerusalem “naked and barefoot,” because God commanded him to do so (Is. 20: 1–6). She will imitate the cry of the serpents and the sobbing of the Sirins during her suffering; for some say that when a serpent is beaten, then, being in danger, it cries and, as a sign of this, striking the ground with its tail, usually makes a loud sound. The Hellenes and their descendants call Sirins some birds that are distinguished by their pleasant singing and the euphony of their songs, capable of enchanting their listeners. Inspired Scripture calls Sirins small birds, distinguished by their tirelessness and euphonious singing, or sometimes the nightingales themselves, which nest in sea bays. When the waves destroy their nests, they sing a plaintive song and seem to mourn the loss of their own labors. So, he says, Samaria will mourn the death of its own children; for “the plague took hold of her” and reached even Judah and the gates of Jerusalem. It seems that here the prophetic word hints to us at the invasion of Sennacherib, who, having taken possession of all Samaria and devastated Judea, besieged Jerusalem and, having reached its gates, threatened to burn them; but could not yet do this, because God protected the Jews under King Hezekiah. So it is with us, when, having abandoned the one, real and true Lord, we try to please unclean demons; then we will certainly mourn ourselves and, sobbing over our follies, we will find ourselves deprived of His grace and help and will lead a shameful and ugly life. This is what walking without shoes means. Then we will fall under the power of Satan, who defeats us, and there will no longer be any obstacle to our being subjected to any calamity. Micah 1:10. You who are in Gath, do not be magnified, and the Jehanimites, do not flee from home to ridicule; sprinkle dust on your derision. This speech is dark and the meaning of the words read and subsequent words is very unclear. However, I will try to explain them as best I can. When war befell the cities of Samaria, and when other cities that were under the dominion of Judah and Benjamin were conquered, then the neighboring foreigners and all the peoples adjacent to the land of Judea and living nearby, mocked a lot, mocked Israel as a people completely deprived of help from God. They imagined that the right hand of the Savior should be weak and powerless against the attack of the devastators. But it would be better for them to think that those who dared to sadden the Savior and anger God were now subjected to terrible disasters and delivered into the hands of enemies. But since they had in themselves the absurd thought that they, by the power of their deities, were in complete well-being, and Israel had perished and been completely destroyed through the powerlessness of the Savior, that is why God handed over the very cities of their neighbors to Sennacherib for devastation. That is why Rapsaks, speaking to those on the wall of Jerusalem, recalled these same cities, saying: “Where is the god of Hamath and Arphad? where is the god of Sepfaruim, Ana and Ava? have you delivered food from Samaria out of my hand? (2 Kings 18:34). So Gath is the glorious city of Palestine or of the foreigners called the Philistines. Equally, Anakim was also a small town lying on the borders of Judea, towards the southern desert. Although he was under the authority of Judah, he had no affection for the Jews; on the contrary, he was devoted to the neighboring pagans, I say, the Moabites and Edomites. Therefore he says: inhabitants of Gath and inhabitants of Anakim! Do not find reasons for triumph in the misfortunes of others; do not become proud on this occasion! Since the house next to you, that is, Israel, has been devastated, on this occasion, he says, you laugh loudly, as if by dancing, expressing your joy at the destruction of people. “Do not leave home to be ridiculed,” but even if you are exposed to even worse things, sprinkle some dust on your future ridicule and mourn your own misfortunes. After all, the Babylonians will mock you, and your enemies will mock you in a pitiful manner over those who perished. So, it is very appropriate to recall the following words: “if your enemy falls, do not rejoice over him... for the Lord will see and will not be pleased with him, and will turn away his wrath from him” (Prov. 24:17-18). Those who do not know Christ do the same. When churches are persecuted and the saints or those in them are put to the test, then they, ignorant of Christ, express special surprise before their gods. But laughter for them ends in crying, because Christ alleviates suffering, calms worries, removes sorrow and gives consolation and joy to the saints; for the end of sorrows is glory and blessedness. And it seems to me that blessed David says something similar: “I passed through fire and water, and brought us to rest” (Ps. 65:12). Micah 1:11. She who dwells well in her cities, who never goes away from Shinar to weep for the house near her, will receive the plague of disease from you. Seventy read "Shennaar", but Aquila wrote "Senaan", and Symmachus "blessed", because Senaan may mean something like that. If we read: Shinar, then we affirm that it is a vast country inhabited by foreigners living in cities and villages, but located within the borders of Judea. If we read: Senaan, then we think that this indicates a glorious and populous city of Egypt, and very strong, because this country is fertile and abounds in arable land, is there any doubt about that? So, Shinar or Senaan calls “goodness dwelling in its cities,” and the prophetic word will come to the inhabitants of these cities. She did not mourn those who were nearby and those who died in a pitiful and unhappy way: “I did not go out crying for the house near her,” that is, she did not cry for her neighbors. And near Judea, as I said, Shinar is located, like Senaan, that is, Egyptian. So, she did not grieve over Israel, being attacked and devastated; on the contrary, she laughed at him and rejoiced, like the inhabitants of Gath and Anakim. So what about Israel? Will neighboring nations laugh at you in vain, and will God be long-suffering to those who do this? Will He endure to have His glory mocked by His enemies? No way, he says. But because of you, or for your sake, “she will receive the plague of disease,” that is, she will be devastated along with others. Shinar, like Egypt, was devastated when Sennacherib invaded them. So, anyone who thinks that he stands well must be careful not to fall (1 Cor. 10:12) and avoid ridiculing those who have suffered as much as possible; it is better to “weep with those who weep” (Rom. 12:15) and not be puffed up at the misfortunes of others, but rather be careful lest you be exposed to the same calamities. Micah 1:12–13. Who began in goodness to inhabit 5 in illness? as if evil had descended from the Lord upon the gates of Jerusalem, the noise of chariots and horsemen. O people of Gitt, he says, O people of Anakim, Shinar, or Senaan! Have you not been struck by the disasters of neighboring nations? Have you really made Israel, who is falling and perishing, but once terrible and intolerable for you, an object of laughter for yourself? You thought that God, who was saving them, had become weak, but those made by your hands became powerful and reached such strength that they could easily save your cities. So, from the very deeds, let us try to find out who the real and true God is, who is omnipotent and gives irresistible intercession to those whom he wishes. The cities of Israel and your cities were taken and devastated, and you were, as it were, subjected to a common disaster. But what city, being in illness and extreme horror (for this is what the expression “inhabited by illness” means), experienced an unexpected change for the better, that is, to joy and prosperity? Is this one of your cities? No, he says, but Jerusalem is Mine again. Disasters came upon them from the Lord, that is, I am grieved and punish them, and I sent an Assyrian against them, and as a result of My anger this disaster happened to them. However, it disappeared and ceased, thanks to My victorious hand and miraculously delivering those who worship My sovereignty. Even before the gate there will be grief. We know that Rapsaks with numerous cavalry approached Jerusalem itself, almost touching the very gates; but he did not take possession of him, for the Assyrian was destroyed in one night. So, those in Jerusalem wept as if condemned to immediate death, and spent a sleepless night in tears. But with the advent of dawn, an amazing sight presented itself: an innumerable multitude of dead lay on the ground, so that those miraculously saved by God exultingly said: “Weeping may end in the evening, and joy will come in the morning” (Ps. 29:6). So, you see how he, the first and only of the other cities, achieves well-being, although he lived in sorrows, for God will never despise his own, but, having taught him moderately, he again saves and takes great care of the glory that is due to Him, although we offend Him; since nowhere through one of the prophets He said: “I do not do this for your sake, but for my name’s sake” (Ezek. 36:22). Micah 1:13. She who dwells in Lachish is the ruler of sin, that is the daughter of Zion, for in you is found the wickedness of Israel. Lachish is also a city under the rule of Judah, neighboring and bordering the Philistines; and it was an extremely corrupt city, given over to idolatry, negligent in piety towards God and respect for the law, highly esteeming pagan error and trying for the destruction of other cities. Probably, having taken it first of all the cities subject to the dominion of Judah and Benjamin, Sennacherib sent Rapsacus from here to Jerusalem. So, Lachish, he says, once lived well and was safe; he was the “chief of sin” for Zion or Jerusalem; for “the wickedness of Israel” was “found” in it, that is, man-made idols and countless false gods. So, what does the prophetic word want to point to? In some way it comes to the defense of God before foreign peoples and tries to win them over to the belief that the saving God has not fainted. Since the cities of Judah acted wickedly towards Him, they were handed over to the enemies, for, he says, Lachish was the author of sin for Zion; as the reason for his apostasy from God, he was the first to be betrayed to Sennacherib. So, Israel perished, as can be seen from the example of Lachish, not because God turned out to be powerless, on the contrary, because Israel was sick with delusion and was insanely devoted to serving idols. Micah 1:14–16. For this reason 6 you are sent even to the inheritance of Gath, the houses of vanity: in vain you were king of Israel, until your heirs bring... 7 You who dwell in Lachish are your inheritance. The glory of the daughter of Israel will come even to Adollam. Fall down and shave your hair after your young children: expand your widowhood 9 like an eagle, before you were taken captive. When Israel was exposed to divine wrath and suffered righteous punishment for their sins against God, then the Gathites and Anakimites had the audacity to humiliate the glory of God; for they, as I said before, imagined that He did not save His own, as if defeated by the hand of the Assyrians. That is why God, by the example of the inhabitants of Lachish, wanted to convince them that they were betrayed to their enemies because He found among them many of the wickednesses of Israel and that they were the perpetrators of the sin of the daughter of Zion, that is, Jerusalem. When God said this, the blessed prophet, understanding the meaning well and before others, accepted these words with faith and, as if confirming their truth, immediately proclaimed: “For this reason they are sent even to the inheritance of Gath, the houses of vanity.” Indeed, he says, O Lord, they will go to the enemies and be expelled by You, they will leave their fatherland and move to the land of Assyria, not only, he says, those living in Samaria, but those living in Gath; Some of them became apostates and despisers, and did not want to follow Your commandments; others, mocking those who suffered disasters, put what happened to them in humiliation of Your glory. Therefore, You Yourself “are sent even to the inheritance of Gath, the houses of vanity.” The houses of both Ephraim and the Gathites turned out to be vain because, of course, they did not want to honor God and performed divine services with sculptures - they thought only about the carnal, were devoted to earthly things and did not attach any importance to virtue. Then the blessed prophet inserts some sorrow and, as it were, strikes with his hands, coming to the thought of the deeds that once took place in Samaria. He reflects on the arrogance of the kings and on the fact that the fruit of their foolishness was the wickedness in which Israel sinned, for their invention was heifers and churches of other idols; they never ceased to irritate the Creator in every possible way. Therefore, mourning them, the prophet says: “Even though I was king of Israel, until the heirs will come.” He seemed to be saying this: the kings did not lag behind in their vain pursuits until they reached such a disastrous state that the inheritance given to them by God became the property of others. And since the Assyrians intended to rule over the entire land of Judea, he takes two cities on the borders of the entire country, I mean Lachish and Odolam. (What is missing here is an explanation of the subsequent words of the prophet, which constitute the end of this chapter and the beginning of the next one). Slav., as in some: “The Word of the Lord came…” Slav., as Heb. and Vulg.: Morasfitin, instead of LXX: son of Morasfiin. In glory “all” was added, according to the Greek version. Those. He depicts the objects of his prophecy not with sensual features, but... The usual reading of LXX: "possessed". Slav.: “will give”, as in Vatik. and Vulgate. Slav., Vulg. and others according to the Hebrew: “I will bring you.” So in some, in others: “Sioni”, as in Slavic. As in some, in others: “fouling”. The last reading or translation follows Slav., Russian. (bald), Vulgate (calvitium), Aquila and Symmachus. You might be interested in: