Глава 7

1–6. The prophet's grief over the corruption of the chosen people. 7–10. God's judgment and mercy for the people. 11–17. Glory to Israel before the pagan nations. 18–20. The prophet's song of praise to the Lord. Micah 7:1. Woe is me! for with me now it is like the harvest of summer fruits, like the harvesting of grapes: not a single berry for food, not a single ripe fruit that my soul desires. “Woe is me” - the description of wickedness in 1-6 is understood either as speech on behalf of the prophet, grieving over the corruption of the people entrusted to his care (Hier. Anthony, Yungerov), or as the speech of personified Zion (Novak) or Samaria (Gonaker), grieving for their children. The expressions of Micah 7 “do not rejoice for my sake” in Micah 7 “my enemy will see this”, etc. rather give reason to think that in Micah 7:1–6 a collective personality appears - Zion or Samaria. In Art. 1, the prophet figuratively expresses the thought revealed below - the thought about the absence of truth, goodness, and virtuous people among the people: just as by harvesting grapes and by collecting fruits one cannot find a single berry, not a single ripe fruit, so not a single virtuous person can be found among the people. In the text LXX and slav. the same idea is expressed, but the images are somewhat different. Instead of the words “with me now - as in the gathering of summer fruits” (or more precisely, from the Hebrew I became as a gathering (keaspej) of summer fruits" (kaiz) in the slav. “bykh like gathering (ώς συνάγων) sludge (καλάμην straw) from the harvest", and καλάμην (straw) added by LXX. Instead of the words “like harvesting grapes, not a single berry to eat, not a single ripe fruit” in Slav. “like a parrot (ώς ἐπιφυλλίδα, a small bunch of grapes, wine fall. from the previous chapter συνάγων, collected) in the embrace of grapes (ἐν tr υγητφ῀, when harvesting grapes) I do not exist the first-fruited grape.” The words “what my soul desires” are not found in most of the LXX manuscripts. Micah 7:2. There are no more merciful people on earth, there are no truthful people among people; everyone builds forges to shed blood; everyone sets a net for his brother. Micah 7:3. Their hands are turned to know how to do evil; the boss demands gifts, and the judge judges for bribes, and the nobles express the evil desires of their souls and pervert the matter. The prophet reveals the meaning of the image of the 1st art. and repeats the accusations expressed earlier, now extending them to the whole people, and not just to the nobles (cf. Micah 2.1–2.8, 3.3). “The boss demands gifts”, the last word was added by translators to demand meaning. Slav. text 2–3 gives a similar idea to Heb. -Russian, but in some expressions it deviates from the first. Words of glory. text “And, fiercely to me, soul”, Greek. ὄι μοι ψυχή, do not have a correspondence in the original Art. 2nd and appeared, probably because LXX was assigned to Art. 2nd end of art. On the 1st ivvethah naphschi ("my soul desires"), which they read ojah naphschi, woe to my soul. “Everyone builds roofs (jerovu) to shed blood” (ledamim, for blood): “everyone hides in roofs” (δικάζονται), i.e. everyone is judged to the point of blood, since LXX instead of jeerovu (from arav to weave a net, to lie in wait) they read the similar jarivu (from rix to sue). “Everyone sets (jazudu) a net for his brother” (cherem): the image is borrowed from hunting; in glory “everyone embitters his neighbor with bitterness”, since instead of jazudu (weave, set) LXX they read jazuru (from zur to oppress), and the word cherem (net) was adopted by them in the meaning of ἐκθλιβή, embitterment. “The court and I judge for bribes” (baschillum): in glory. from Greek “the judge of peace speaks words,” that is, he condones lawlessness in addition to punishing them; the LXX reading probably arose because Heb. baschillum (for bribes) was read keshalom (as peace, about peace), and the following word haggadol (“nobleman”), read as haddabar (word), was also included in the sentence in question. “Nobles (haggadol) express the evil desires of their souls and pervert the matter” (hajeavthuha): LXX the word haggadol (noble), as noted above, was attributed to the previous sentence; they derived the rare vajeavthuha (from adath to hang, to pervert) either from abar (ἐξαιρέω, I take away, 2 Chronicles 35.23) or from abad (ἐξαίρω, Numbers XXXIII 52); in addition, they transferred from the next verse the words thovam, their good; hence the unclear reading of the glories. text: “This is the desire of his soul: and I will take away their good.” Micah 7:4. The best of them is like a thorn, and the just is worse than a thorny hedge, the day of Your heralds, Your visitation is coming; now confusion will come upon them. At the beginning of Art. 4th general characteristics of the people. By comparison with thorns, which make the earth unusable and bring harm, the prophet wants to point out the unworthiness of the people in moral terms. For this, the people suffer judgment - “the day of Your heralds,” that is, the day foretold by the prophets, the day of visitation or punishment. LXX and slav. in Art. 4th they shy away from the original. Apparently, cherek (thorn) LXX is understood as a participle from charak (to chop off) or from charaz (to cut), and they supplemented the participle with a noun. σὴς. mole; the following word jaschar (fair) LXX understood as a participle of jaschar (to walk straight); euro They read jom mezappecha (day of your guards) as jom mizpeh (day of watch) and attributed it to the situation. time to the previous sentence, and not to the subsequent one; hence, instead of reading Russian. i.e. “the best of them is like a thorn, and the fair is worse than a thorny hedge; the day of Your heralds" in glory. reads: “like moths you eat and walk according to the rules (ἐπὶ κανὁνος, according to the loom) on the day of watch.” According to glory. t. Art. 4 complements the thought expressed at the end of Art. 3, and depicts God’s attitude towards the people on the day of judgment (“watch” - watch, supervision): The Lord will be for the people like a moth that eats threads (cf. Hos 5.12; Is 50.9). Instead of reading Russian. current now confusion (mevuchatham) will come upon them in glory. “now shall they lament”: LXX, obviously, mevuehatham was derived from bachah to swim. Micah 7:5. Don't trust a friend, don't rely on a friend; From her who lies in your bosom keep the door of your mouth. Micah 7:6. For a son disgraces his father, a daughter rebels against her mother, a daughter-in-law against her mother-in-law; A man's enemies are his own household. The Prophet speaks not only about the future, as some commentators believe (Keil, Knabenb), but also about the present. With the same words, the Lord Jesus Christ depicts the state of humanity before the second coming (Matthew 24.10–12; Mark 13.12). Instead of the words “don’t rely on a friend” (bealuph) in glory. “do not trust in the elders”, since aluph sometimes also has the meaning of a leader (Gen. XXXVI). “Keep the door of your mouth”: LXX and Glory. more clearly: “be careful not to tell her what.” “A man’s enemies are his household”: the LXX adds πάντες, “destroy all his household.” Mic.7:7. But I will look to the Lord, I will trust in the God of my salvation: my God will hear me.: In Art. 7th and etc. we speak on behalf of the personified Zion or Samaria. The prophet expresses hope for God's mercy, which will be expressed despite the depravity of the people. Micah 7:8. Don't rejoice for me, my enemy! although I have fallen, I will rise; although I am in darkness, the Lord is light to me. Micah 7:9. I will bear the wrath of the Lord, because I have sinned against Him, until He decides my case and brings judgment on me; then He will bring me into the light, and I will see His righteousness. “Do not rejoice for my sake, my enemy”; the enemy is called by the prophet or a certain hostile people - the Assyrians or Babylonians, or in general the entire pagan world, which looked with malicious joy at the misfortune of the people of God. “Until He decides my case” (in glory, “until He vindicates my property”), that is, dealing with enemies who, having suffered nothing from me, treated me so cruelly (Knabenb.). Micah 7:10. And my enemy will see this and shame will cover her, who said to me: “Where is the Lord your God?” My eyes will see enough of her, how she will be trampled underfoot like dirt in the streets. In the humiliation of Israel, the pagan peoples saw evidence of Jehovah's impotence (Isaiah 10.9–11). But the enemies of Israel will be filled with shame when they see that Israel has been restored while they have been humiliated. According to most interpreters, the prophet speaks about Babylon (Ephraim the Syrian, Cyril Al., Blessed Jerome), according to others, about Nineveh (Gonaker). “My eyes will see enough of her”: the prophet expresses not gloating about the destruction of enemies, but joy about the triumph of God’s truth. Micah 7:11. On the day of the construction of your walls, on this day the definition will be removed. Art. The 11th is unequally rendered in Hebrew. and Greek text and is difficult both for translation and interpretation. The Russian translation does not give a clear idea. According to the usual view, the prophet speaks of the future restoration of the walls of Jerusalem, or if gader (Russian wall) is understood in the sense of enclosing a vineyard, of the future restoration of a theocracy, compared to a vineyard. The Prophet expresses his thought in the form of an exclamation: “the day of the construction of walls” (fences)! The word jom in our translation is understood as blame. time to the question when (“on the day of construction”), but usually it is taken as the nominative case. “On this day (from hahu) the definition (irhak) will move away” (chok): thought in Russian. t. is unclear. The word chok, meaning something established, certain (Exodus 5.14; Lev.10:13; Proverbs 30.8) has, in particular, the meaning of “limit” (Proverbs 8.29) and precisely “determined limit” (Job 14.5, 26.10, 38.10; Isaiah 5.14). In this sense, apparently, the word chok can be understood in the verse under consideration: the limit will move away, that is, the limit of theocracy, its limitation to one Jewish people. Thus, the prophet not only foresees the restoration of theocracy, but also the expansion of its boundaries, including other peoples besides Israel. LXX understood the words of the prophet in the opposite sense - as an explanation of Micah 7:10, as a prophecy about the destruction of a hostile city and the extermination of a people hostile to Israel. From here to glory. i.e. it reads: “the day of ironing the plinth (i.e., the destruction of bricks): that day shall thy blot out, and that day shall erase thy laws.” Blazh. Theodoret explains these words as follows: “You will be accessible to everyone and comprehensible to everyone, everyone living around will begin to ruin and devour you. Then your illegal laws will come to an end.” Other commentators, however, understand the LXX text about Jerusalem (Jer. Anthony, Yungerov). Micah 7:12. On that day they will come to you from Assyria and the cities of Egypt, and from Egypt to the Euphrates River, and from sea to sea, and from mountain to mountain: “On that day they will come to you,” that is, to Zion or Jerusalem, and according to Goonaker, to Samaria. Commentators referring to Art. 12 to Zion, they see in it a prophecy about the gathering of nations to Zion after the restoration of theocracy in its pure form. Goonaker, referring to Art. 12 to Samaria, understands it as a retrospective reference to the siege of Samaria. LXX is given in Art. 12 thought different from Hebrew. text. The words jom hu (“in that day”) are assigned by the LXX to the end of Mic. 7:11; adecha (“to you”) is read as arecha (“your cities”), and the word εἰς ὀμαλισμόν (“to equal”) is added; euro leminni (from) derived from manah (to divide); from here to glory i.e. the beginning of the verse reads: “and your cities will come to be leveled (that is, they will be destroyed; compared to the earth) and into Assyrian division.” The LXX and subsequent words of Art. are understood in the same way. 12th: “and the cities of Egypt (mazor), and from (uleminni) Egypt (mazor) to the Euphrates River” (ad – nahar): the word mazor, the name of Egypt, is taken in the first case as a common noun fortress (Hab 2.1; Ps 31.21), and in the second as the name of the city of Tire; uleminni (and on), as above, is derived from manah, to divide, and the indefinite ad – nahar (to the river), explained in Russian. text by the name of Euphrates, explained by the LXX word Συρίας, Syria; This is where the reading of the glories came from. text: “And divide your firmaments from Tire even to the Syrian river.” At the end of the verse in some lists of the LXX and in glory. the text reads the words: days of water and rumors, which have no correspondence in the original; With these words, the translators could indicate the speed of the enemy invasion. So. arr., according to the text of LXX in Art. The 12th speech is about the destruction of cities “from sea to sea,” and not about the gathering of nations to Zion. Blazh. Theodoret, at the same time, understands this speech about cities hostile to the Jews; other commentators are about the cities of the Jews (Jungers). Micah 7:13. And that land will be desolate because of the guilt of its inhabitants, because of the fruits of their deeds. “And that land,” that is, the land of peoples hostile to Israel, and not the land of Judea or Palestine, as Gitzig, Kleinert and others believe. Micah 7:14. Feed Your people with Your rod, the sheep of Your inheritance, who dwell solitary in the forest in the midst of Carmel; let them feed in Bashan and Gilead, as in the days of old! In Art. 14th prayer of the prophet for the people. Jehovah is compared to a shepherd, and the people to sheep. “Carmel” is a mountain range on the border of the tribes of Assirov, Zebulun and Issachar (Joshua 19.11.26), rich in vegetation and pastures. (Isa 35.2; Jer 50.19; Am 1.2). The common meaning of the name Carmel is garden, vegetable garden. “Bashan” is an area east of the Jordan, famous for its oak trees (Isa 2.12; Eze 27.6) and beautiful pastures for livestock (Am 4.1; Eze 39.18). “Gilead” is the Trans-Jordan region from the stream Arnon to Mount Hermon (Deut. 34.1; Joshua 22.9, 13.15), rich in vegetation and pastures (Numbers 32.1; 1 Chr. 5.9). The meaning of the prophet's prayer, due to the incomplete clarity of the text, is conveyed differently by commentators. The words “living in solitude, in the forest among Carmel” refer both to the future (Keil, Knabenb., Yungerov) and to the present (Novak, Goonaker) state of the people. According to the first understanding, the prophet prays that in the future the people will be secluded, separated from others and that they will be provided with the best pastures, that is, an abundance of goods. According to the second understanding of thought, there is no future isolation of the people from others, but the prophet speaks about the current state of the people, which is cut off from fertile places and calls, as it were, in the desert - and speaks specifically about the remnants of the ten-tribe kingdom (Gonaker). “As in the days of old,” that is, either in the days of David and Solomon, or better, according to Art. 15th, in the days of the conquest of the land of Canaan under Moses and Joshua. - Instead of “let them graze” in glory. “They will get caught”, but in Greek. νεμήσονται, they will graze. Micah 7:15. As in the days of your exodus from the land of Egypt, I will show him wondrous deeds. In the meaning of Russian. translation, art. 15 etc. contains the Lord's answer to the prophet's prayer. But both the reading of the LXX and the context of the speech indicate that in Art. On the 15th the prayer of the prophet continues. Therefore, it is better instead of areenu (he sees raah, gif. with the 3rd person suff.) “I will show him” to read haneenu (command. inc. with the 1st person suff.) show us. In view of the difficult situation of the people, the prophet prays to the Lord for the same miraculous assistance that was revealed during the exodus from Egypt. Micah 7:16. The nations will see this and be ashamed of all their power; When they put their hand on their mouth, their ears become deaf; Micah 7:17. They will lick the dust like a snake, and they will crawl out of their strongholds like worms of the earth; They will fear the Lord our God and fear You. The prophet depicts the impression of the great works of God that are about to take place over Israel on the pagan nations. “They will be ashamed of all their power,” that is, they will lose faith in their power and in their gods. “They will put their hand on their lips” - an image of amazement and reverent silence. “Their ears will become deaf,” that is, as if from the thunder of God’s great deeds, from the thunder of God’s judgment (cf. Job 26.14; Isa. 33.3). “They will lick the dust like a snake,” that is, they will be thrown to the ground from the horror of LXX and glory. given in Art. 16–17 thoughts similar to the original text. Micah 7:18. Who is God like You, who forgives iniquity and does not impute transgression to the remnant of Your inheritance? He is not always angry, because He loves to have mercy. Micah 7:19. He will again have mercy on us and blot out our iniquities. You will cast all our sins into the depths of the sea. Micah 7:20. You will show loyalty to Jacob, mercy to Abraham, which you promised with an oath to our fathers from the first days. A song of praise to the Lord, presenting the rationale for the prophet's hope expressed in his prayer, as well as the conclusion to the entire book. General idea of ​​Art. 18–20 is that, out of His infinite goodness, the Lord will have mercy on the people and blot out their iniquities. In Art. On the 18th, instead of reading Russian. i.e. “not forever” (laad) He is angry in glory. “not restraining his anger as a witness” (εἰς μαρτύριον, as a witness): LXX was read not bad (forever), but leed (“for a witness”); the thought conveyed by them is this: the Lord does not keep anger within himself, so that it (anger) would be, as it were, a witness against the people, restraining them from showing mercy towards the latter. You might be interested in: