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1. Inscription of the book. 2–7. The Lord's judgment on Samaria. 8–9. The Prophet's Sorrow. 10–16. The disaster of Judea. Micah 1:1. The word of the Lord, which came to Micah Morasthite in the days of Jotham, Ahaz, and Hezekiah, kings of Judah, and which was revealed to him concerning Samaria and Jerusalem. Art. 1 is the inscription of the book. See introduction. In the inscription, commentators draw attention to the fact that the prophet names Samaria before Jerusalem; this is explained by the fact that the prophet speaks about the judgment of the people of God, and Samaria was previously subjected to this judgment. - Which is revealed to him. from euros more precisely, “Which he saw” (ascher chazah); in LXX ὑπὲρ ῶν εῖδε, - abbreviated phrase instead of ὑπὲρ τοὺτων, ἅ εῖδε, from Slav.: “about them in the same way.” Micah 1:2. Listen, all nations, listen, earth and all that fills it! May the Lord God be a witness against you, the Lord from His holy church! The prophet addresses all nations and the earth. From what follows it is clear that the prophet is speaking about the nations and the land against which God stands as a witness, i.e., not about the pagan nations (Novak), but about the people and land of Israel. – “The Lord from His holy church”: biblical writers often call heaven the church of God (Ps 11.4, 17.7, 17.9; Hab 2.20); as can be seen from Art. 4th, Micah by the church of the Lord means the heavenly dwelling of God. In LXX in Art. 2nd instead of Euro. listen all nations, ἀχούσατε λαὸι λόγους, glory. “people hear all (πάντες, only in some editions in the LXX manuscripts) words”; the latter probably arose from Heb. kullam (peoples all), read as millim speech. The expression, everything that fills it, LXX is conveyed periphrastically and understood about people; from here to glory “the earth and everything on it.” Instead of the word “witness” (cd) in the LXX abstractly εῖς μαρτυριον, slav. “in obedience”, in testimony. Micah 1:3. For behold, the Lord comes forth from His place, and will descend and tread on the heights of the earth, In Art. 3–4, the prophet depicts the Lord's descent to judge Samaria. The conjunction “for” indicates that Art. The 3rd serves as an explanation of the previous one, namely the words of Art. 2nd “let the Lord God be a witness against you.” The adverb “behold” indicates the nearness of God’s judgment. - “From His place” - that is, from heaven. Micah 1:4. and the mountains will melt under Him, the valleys will disintegrate like wax from fire, like waters pouring down a steep slope. The features of the image of the Lord's condescension were borrowed by the prophet from physical phenomena characteristic of Palestine, but probably not from melting snow on the tops of the Palestinian mountains (Jungers), but from a thundercloud bursting with heavy rain. In glory i.e. instead of the expression “the valleys will fall apart” it reads “the valleys will melt”: LXX transmitted the original text freely. Instead of the words “flowing from the steepness” in glory. “converging with aspiration”; Greek ἐν καταβάσει could be rendered as “along the mountainside.” Micah 1:5. All this is for the wickedness of Jacob, for the sin of the house of Israel. From whom did Jacob's wickedness come? is it not from Samaria? Who built the high places in Judah? Isn't it Jerusalem? The prophet indicates the reason for the impending punishment for Samaria and Jerusalem in the wickedness of the people. “From whom (mi) is Jacob’s wickedness? Is it not from Samaria? From euros The above sentence should more accurately convey: “Who is the wickedness of Jacob? Isn’t it Samaria?” The Prophet, presenting Samaria as the embodiment of sin, expresses the idea that the life of the kingdom of Israel is nothing but wickedness or sin. “Who (built) the high places (bamoth) in Judea”: in LXX Heb. bamoth corresponds to the word ἁμαρτίας (in Slav. “what sin is the house of Judah”). In view of the reading of the LXX, as well as Sir and Targ., some commentators (Novak) believe that in Heb. in the text instead of bamoth (height) there was originally chathoth (sins) beth jehndah, and chathoth dropped out, and beth was changed into bamoth. But the correction of bamoth into chatchoth is mainly motivated by the controversial consideration, defended by representatives of negative criticism, that Micah, a prophet of the 8th century. could not denounce the cult of heights in such a strong form. The parallelism of the members will also be maintained in the present reading of Heb. text (the wickedness of Jacob - the heights of Judah); In addition, chathoth, which was in the LXX copies, could emerge more easily from bamoth than vice versa. Micah 1:6. Therefore I will make Samaria a heap of ruins in a field, a place for growing grapes; I will throw down its stones into the valley and expose its foundations. The prophet announces judgment on Samaria and threatens it with complete destruction; According to the prophet, all that will remain of the city is a pile of stones thrown into the valley from the hill on which Samaria stood, the foundations of houses will be exposed, and the place of the city will be occupied by vineyards. LXX euro lei hassadeh (“in the heaps near the ruins in the field”) translated εἰς ὀπωροφυλάκιον ἀγ po ῦ, into Slav. “to the village vegetable storehouse.” Vegetable storage is a hut set up in a field for storing fruits. Samaria was destroyed several times: namely in 722 by Sargon, king of Assyria (2 Kings 17.1), then around 107 by John Hyrcanus, who tore down the fortifications of the city and razed it to the ground (Jude Ancient 13; 10:2-3). Restored after Hyrcanus by the Syrian proconsul Gabinius (57–55 BC), Samaria was built up and expanded by Herod the Great, who renamed the city in honor of Augustus Sebastia. But even under the new name the city did not enjoy prosperity for long; gradually it fell and turned into ruins. Nowadays, on the site of ancient Samaria there is a small village of Sebast, and most of the territory of the once glorious city is occupied by crops and vineyards (cf. Keith, Proofs of the Truth of the Christian Faith, 1870, pp. 244–253). Micah 1:7. All her idols will be broken and all her fornicating gifts will be burned with fire, and all her idols will be destroyed, for she built them out of fornicating gifts, and they will be converted to fornicating gifts. Along with the destruction of Samaria, Samarian idols will also perish, Resileicha - stone sculptures, Russian. “Images”, and ozabecha - statues, thus proving their powerlessness. - “Her fornicating gifts”, that is, various offerings to the pagan gods (the service of which, from the point of view of the prophet, is fornication, and perhaps even directly gifts collected as payment for the harlots who existed at the pagan temples (in the glory of “from the hiring of fornication the congregation”)). - “For from the fornicious gifts she organized them, for the fornicious gifts they and they will be converted”: i.e., the idols that Samaria arranged for fornicating gifts will go to another harlot - Nineveh, and will be converted into gifts to the Assyrian gods. The Prophet also calls the service of the pagans to their gods as fornication, based on the idea that they, like the Jews, apostatized from the covenant made by the Lord with all humanity in the person of Adam and Noah (cf. Hos). 6.7; Ezek 16.1 and Ezek 23.1). the form was replaced with a valid one; from here to glory: “all her sculptures will be crushed and all her bribes (μίσθωμα, payment to the harlot. Hosea 2.12; Deut. 23.19; Ezekiel 16.50), they will burn with fire.” Micah 1:8. I will cry and weep about this, I will walk like one robbed and naked, howl like jackals and cry like ostriches, The prophet expresses his grief over the destruction of Samaria, since this destruction also serves as an indication of the upcoming disasters of the Jewish people, on which, from Art. On the 8th the prophet concentrates his attention. - “I will walk as if robbed and naked”: the prophet intends to put on mourning as a sign of grief, to put on sackcloth, like the captives robbed by enemies (Isaiah 3.23, 20.1–4), and even to be naked, that is, either to tear his clothes, as they did as a sign of mourning (Gen. 37.34; 2 Sam. 14.2), or to be completely naked as they did with captives (Isaiah 20.1–6). The prophet's clothing was supposed to not only express his grief, but also foretell the impending captivity of the people. - “Howl like jackals and cry like ostriches”: the howl of jackals, according to travelers, is similar to the sobs of a person; Likewise, ostriches at night make a sound reminiscent of human crying. LXX the words of verse 8 were referred not to the prophet, but to Samaria; therefore in Slavic: “for this reason he will weep and weep, he will go barefoot and naked, he will create weeping like the serpents (ὡς δρακὸντων) and weeping like the daughters of the Syrians.” In Greek In the text, therefore, the crying is compared with the crying of dragons (Heb. thanim), fabulous creatures that could supposedly emit an extraordinary hissing or whistling (Blessed Jerome, in commentary) and with the sobbing of the Sirins. The sirens (σειρήν) or sirens LXX meant either those fabulous creatures who, according to the legend of Odysseus, were distinguished by an unusually pleasant voice (Blessed Jerome, Theodoret), or night birds emitting a plaintive moan (Jungers), female ostriches. Micah 1:9. because her defeat is painful, it has reached Judah, it has even reached the gates of my people, even Jerusalem. The reason for the prophet’s grief over the destruction of Samaria is that a similar disaster threatens Judea and Jerusalem. The Prophet, at the same time, calls Jerusalem “the gate of the people,” because Jerusalem had the same meaning for the country as the gates for the city - it was the place of the supreme court, the residence of kings, the place of assembly of the people (Deut. 21.19; Jer. 17.19). The capture of Jerusalem was the key to the conquest of the country, just as the capture of the city gates gave the city to the power of the enemies. Instead of the words of the Russian text “her defeat is painful (anuschah)” in glory. it reads: “as if she had overcome (κατεκρατησεν) her ulcer,” i.e., “the ulcer prevailed over her”; instead of it (αὐτῆς birth. fall. from κατεκρ.) in slav. should be yu – (depending on the verb “obsession”). Micah 1:10. Do not announce it in Gath, do not cry loudly there; but in the village of Ofra, cover yourself with ashes. In Art. 10–16, the prophet speaks in a number of images about the coming disaster. Using a play on words, the prophet names the names of the cities that will suffer from the disaster. The text of Micah 1:10–16, apparently, was not preserved in its original purity and is read differently in the original and translations. Therefore, the meaning of Art. 10–16 is very unclear and is usually established only tentatively by commentators. In Art. On the 10th, the prophet forbids Judah to announce the disaster that has befallen them and even cry loudly in the Philistine city of Gath, so as not to arouse the gloating of their ancient enemies and thereby aggravate the disaster. Instead, the prophet invites the people to mourn and mourn at Ophrah. “Ophrah” is a city in the tribe of Benjamin, near Bethel (Joshua 18.23; 1 Samuel 13.17), now the village of Taibe. The Prophet names of the cities of Judah specifically Ofra, in order to create a play on words leaphra aphar (“in Orph you will be covered with ashes”). At LXX and in glory. t. thought art. On the 10th, it is conveyed differently: “Whoever is in Gath, do not be magnified, and the Jehanimites, do not leave your home to ridicule; sprinkle dust on your derision.” Ch. ai thagidu (do not proclaim) LXX, it is assumed, was compared with nagid (prince) and therefore translated. μὴ μεγαλύνεσθαι, do not boast, do not be magnified. Jenakimites, Greek. οι ῾Ενακείμ – descendants of Anak (Numbers 13.34; Deut. 9.2; Josh. 14.15), who once occupied the southern part of Palestine, and then the Philistine cities of Gaza, Gath, Azoth (Josh. 11.22, 14.12; Judges 1:20; 1 Samuel 17.1 and etc.). The appearance of the name Jehenakimlyan is explained by an error in the Greek. text: (ser. bacho (from bachah to cry) was translated by the LXX word ῾Εν῾ Ακείμ (as in the Alex. list and lists 23, 95, 145, 187), which was corrected by subsequent scribes in ῾Εν Βακεὶμ (Judges 2:1–5), as St. Jerome reads (in Bachim), Syro-hex. and XII code., and then in ῾Ενακείμ, which reading, found in many manuscripts, was accepted by the Elizabethan reference books of the Slavic Bible. ῾Εν ῾Ακεί the newest commentators (Gonaker) propose in the current Hebrew text the word bacho to be considered the proper name of the Phoenician city of Acre (Judges 1:31): bacho al thibehu - do not cry loudly, do not cry in Acre. text: “do not make the house (Judas) a subject of ridicule” means - do not make the house (Judas) an object of ridicule. Sl. “do not be fellow citizens” (μὴ ἀνοικοδομεῖτε) appeared because LXX ch. al-thibehu (don't cry) was read as al-thibnu (from banah to build). Heb. bebeth leaphrah (in the house of Ofra) LXX made dependent on the previous ch. ἀνοικοδομεῖτε and leaphra (Ofra) was taken as a derivative of raar (to open one's mouth as a sign of ridicule) or chapher (to blush): hence the reading of glory. t. - “do not make fun of the house to ridicule.” The expression “sprinkle dust upon your derision” came about because by the last words of Art. On the 10th aphar hithphalaschitht LXX the beginning of Art. 11th ibri lachem (move yourself), mistakenly associating ibri with chapher or paar (blush, laugh). Micah 1:11. Move, inhabitants of Shafir, shamefully naked; neither will she who dwells in Tsaan flee; crying in the village of Etzel will not allow you to stay there. In view of the impending invasion of enemies, the prophet is already inviting the women of Shafir to move to the enemy’s country as captives, from whom their clothes have been removed (“shamefully naked”); Those living in Tsaan, who will not find refuge for themselves, will not escape from captivity - everywhere, as, for example, in Etzal, they will meet crying and crying. “Shafir” is usually identified with the mountains. Shamir, mentioned in Nav 15.48, who was, according to the testimony of the blessed one. Jerome and Eusebius, on the plain between Eleutheropolis and Ascalon. “Tsaan” or Tseanan is a place mentioned in the book. Nav 15.37, present Qirbet es-Senate near Beit Jibrin. Etzel is a place mentioned in the prophet Zech 14.5 and was supposedly located near Jerusalem. The prophet names, when depicting the impending disaster to Judea, precisely the listed places, in view of the philological meaning of their names: the prophet wants to use the technique of word play. The inhabitants of Shafir (the name Shamir means: beauty, adornment) are predicted to be shamefully naked, the inhabitants of Tsaan (tsaan - from jaza to leave) are predicted to not escape from the disaster, and the village of Etzel (side, side, support) is said to not provide assistance to the fugitives. Translation of LXX and our glory. t. in Art. The 11th gives a thought different from the original thought and unclear. Ch. Ibri lachem (move) LXX was taken to the end of Art. 10th. Instead of the words “inhabitants of Shafir, shamefully naked” in Slav., according to the translation from Greek, it reads: “dwelling good in her cities”: the word “good” (Greek καλῶς) LXX translated the Hebrew. the name of Shafir, in words in their cities (τὰς πόλεις αύτῆς) LXX was obviously translated by Heb. erjah (nudity, Russian naked), deriving it from ir (city), and the Hebrew. boscheth shame (Russian t. shamefully) was left without translation. Instead of the name Tsaana in Greek. t. reads Σενναὰρ, as well as Σεννὰν (Blessed Jerome, Comptl., Ald. and Manuscript) and ἡνναὰρ (Theodoret, I. Chrysostom). Church teachers (Blessed Theodoret. Cyril Al.) believe that Jerusalem was allegorically named after Senaar LXX. The name Etzel (beth-azel.) was transferred into vernacular by the LXX. meaning: “weep for the house that exists near her” (ἐχόμενον αὐτης). Instead of the words “will not let you stay in it,” LXX read a different expression, which in glory. conveyed: “he will receive from you the plague of disease.” Micah 1:12. The resident of Marotha grieves for her good, for disaster has come from the Lord to the gates of Jerusalem. The words “resident of Marofa” are used by the prophet to refer to the inhabitants of Marofa in general. Marofa's location is unknown. Presumably, Marotha is identified with Moorath mentioned in Joshua 15.59, who was located near Jerusalem in the region of the tribe of Judah. But some commentators believe that Marofa is a Phoenician village (Goonaker). The prophet, in describing the picture of the impending disaster to Judea, uses the name Marotha in view of the meaning of this name (bitterness, sorrow). The very expression of the prophet about Maroth is understood differently: in our text, Heb. chalah tetov is conveyed by the words “grieves for... good,” where tor is understood in the sense of property; The newest commentators (Novak, Goonaker), in view of the abstract meaning of the word tov, convey the above expression: “waiting for good.” If by Marotha we mean not a Jewish settlement, but a settlement hostile to the Jews, then the meaning will be that Marotha (bitter) expects good for itself from the coming disaster for Judea. About the disaster, the prophet notes that it has come to the gates of Jerusalem: this means that the disaster has approached, but has not yet arrived. – First half of Art. 12th in Greek and glory the text gives a thought different from the thought of the original. Instead of ki chalah (for he grieves) LXX, apparently, they read mi chalal, which was translated τίς ἤρξατο (Slavic “who began”). The word maroth (Marofa) is understood by LXX in the sense of a common noun and is transferred to the word. ὀδυνη, illness. The entire expression according to the text is glorious. received the form: “who began to send illnesses into the good”, or, as it should be: who started the illness into the good, i.e. “who began to send illnesses to the one living in prosperity.” We are talking about Jerusalem, which in v. The 11th is called Shinar. Micah 1:13. Harness the swift chariot, O inhabitant of Lachish; You are the beginning of the sin of the daughter of Zion, for you have acquired the transgressions of Israel. Called in Art. On the 12th, Lachish, present-day Umm Lachish on the way from Beth Jibrin to Gaza, was located on the Judean plain, in the region of the tribe of Judah (Joshua 10.3, 23, 30–32). The city was well fortified (2 Chronicles 11.9) so that it could withstand the long siege of Sennacherib (2 Kings 18.14) and serve as the last refuge for the Jews during the conquest of Nebuchadnezzar (Jer 30.7). It is believed that Lachish was one of the “chariot cities” of King Solomon (1 Kings 10.26) and that the horses of the sun were placed there (2 Kings 23.11), although there is no basis for the latter. The meaning of the prophet's appeal to Lachish is not clear, since Heb. rethom hammerkabah larechesch is translated differently. In the meaning of Russian. i.e. the prophet invites the inhabitants of Lachish to escape on fast horses, obviously in view of the impending disaster. In glory i.e., according to the LXX translation, the prophet’s address to Lachish is conveyed with the words: “the noise of chariots and horsemen,” and these words are attributed to the end of Art. previous and understood about Jerusalem. - “You (Heb. hi - he) are the beginning of the sin of the daughter of Zion, for the transgressions of Israel appeared in you”: it is unknown why Lachish can be called the beginning of the sin of Jerusalem. Kalmeg, Shegg et al. commentators suggest the second half of Art. 13 paraphrase as follows: “The beginning of the sin of the daughter of Zion was that the transgressions of Israel appeared among you” (Knabenbauer). Micah 1:14. Therefore you will send gifts to Moresheth-Geth; but the villages of Achzib will be a deception to the kings of Israel. “Therefore you will send”: the speech is addressed not to Lachish (Jungers), but to the daughter of Zion. “Gifts” – Heb. schiluchim means gifts given to the bride as a dowry (1 Kings 9.16). “Moreshe t-Gev” - apparently, a place that was in some kind of relationship with Gath - either was near it, or even lay on its territory. The name of the place morescheth is consonant with meorasah bride (Deut. 22.23–27); therefore, the expression “you will send the dowry to Moreshet” is a play on words. The meaning of the expression is probably that the daughter of Zion should send a dowry to Moreshet on the occasion of its transfer to the possession of a new owner. Moreshet is called a prophet, as the representative of the entire country. - “But the villages (beth) of Achziv will be a deception (leachzav) for the kings of Israel”: the prophet’s expression contains a play on words, resulting not only from the consonance of the name Achziv with the words. achzav (deception), but also because in the sense of naritsat. the name achziv means a stream that dries up in summer and thus deceives the traveler hoping to quench his thirst; like a stream, and the city of Achzib will deceive the kings of Israel who trust in it. By the latter the prophet means the actual kings of Judah. Achziv will be a deception for them in the sense that he, along with other cities, will fall into the power of the enemies. Achzib is a city in the tribe of Judah, west of Jerusalem (Gen. 38.5; Josh. 15.44). – In LXX, the proper names Moreshet and Achziv are translated, as in other cases, as common nouns; from here to glory t. reads: “for this reason he will give those sent even to the inheritance (Var. Moresheth) of Gath, houses of vanity (from the Hebrew village of Achziv): in vain he was king of Israel." Micah 1:15. I will bring another heir to you, resident of Moresha; he will pass to Adullam, the glory of Israel. "Moresh" ("heritage") a city in the tribe of Judah (Joshua 15.44), now the ruins of Marash southwest of Beit Jibrin. According to the word of the prophet, an heir (hajoresch) will be brought to Moresh, i.e. Moresh will pass into the possession of the enemies of Judah. Moresh is called a prophet for example, as one of the cities of Judea. - “He will pass to Adullam, the glory of Israel.” Adollam is an ancient city (Gen. 38.1, 12, 20) in the tribe of Judah (Joshua 15.36), surrounded by rocks and caves that once served as a refuge for David and his companions (1 Sam. 22.1, 33.13; 1 Chr. 11.15). Its location is identified with the current village of Kopeytun. According to Russian translation, second half of Art. On the 15th it means that the heir, that is, the enemy, will reach the southern border of Judea, to Adollam. “The glory of Israel” Adullam, it is believed (Jungerov), could have been named because the caves and rocks surrounding it made it a good defensive point for the Jews (2 Mac 12.35, 38). But heb. Thus, the expression in question can be translated in another way: “the glory of Israel will reach Adollam.” “Glory to Israel,” in this case, the prophet calls the Jewish nobility and wants to express the idea that when a disaster occurs, the Jewish nobles, like David sometimes, will take refuge in the Adollam caves. LXX first half of Art. 15 were attributed to Lachish (glory: “until then I will bring you heirs who live in Lachish”), and in the second, instead of the name of Israel, they put the daughters of Zion (the inheritance will even come to Adullam, glory to the daughter Zion). The name Lachish is not found in any translation except the Greek. Micah 1:16. Take off your hair, cut your hair, grieving for your dearly beloved sons; spread out your bald head because of them, like a moulting eagle, for they will be carried away from you.: The prophet addresses Judas, presenting Judas as a mother grieving for her children. The prophet invites Judah to mourn on the occasion of the upcoming captivity of the people. - “Expand your bald spot because of them”: during mourning, Jews cut and even shaved the hair on their heads and beards (Isa. 15.2; Jer. 7.29, 16.6); The prophet and Judas invite him to do this. - “Like a molting eagle”: i.e., like an eagle that annually in the spring loses its feathers and is covered with new ones. Instead of expression, take off your hair in glory. reads: “turn around.” Instead of words, expand your bald head into glory. “expand the growth.” You might be interested in: