Micah 1:11 Komentář

In this chapter we have, I. The title of the book (Mic 1:1) and a preface demanding attention (Mic 1:2). II. Warning given of desolating judgments hastening upon the kingdoms of Israel and Judah (Mic 1:3, Mic 1:4), and all for sin (Mic 1:5). III. The particulars of the destruction specified (Mic 1:6, Mic 1:7). IV. The greatness of the destruction illustrated, 1. By the prophet's sorrow for it (Mic 1:8, Mic 1:9). 2. By the general sorrow that should be for it, in the several places that must expect to share in it (Mic 1:10-16). These prophecies of Micah might well be called his lamentations.

This chapter treats of the judgments of God on Israel and Judah for their idolatry. It begins with the title of the whole book in which is given an account of the prophet, the time of his prophesying, and of the persons against whom he prophesied, Mic 1:1; next a preface to this chapter, requiring attention to what was about to be delivered, urged from the consideration of the awful appearance of God, which is represented as very grand and terrible, Mic 1:2; the cause of all which wrath that appeared in him was the transgression of Jacob; particularly their idolatry, as appears by the special mention of their idols and graven images in the account of their destruction, Mic 1:5; which destruction is exaggerated by the prophet's lamentation for it, Mic 1:8; and by the mourning of the inhabitants of the several places that should be involved in it, which are particularly mentioned, Mic 1:10.

Pass ye away, thou inhabitant of Saphir,.... A village, according to Eusebius (l), between Eleutheropolis and Ashkelon; perhaps the same with Sephoron; it is mentioned among the cities of Judah, in the Greek version of Jos 15:48. Calmet (m) conjectures the prophet intends the city of Sephoris or Sephora in Galilee. Hillerus (n): takes it to be the same with Parah, mentioned with Ophrah, in Jos 18:23; so called from its ornament, neatness, beauty, and elegance, as both words signify, to which the prophet alludes: now everyone of the inhabitants of this place are called upon to prepare to go into captivity to Babylon; which would certainly be their case, though they dwelled in fine buildings, neat houses, and streets well paved. In the margin it is, "thou that dwellest fairly" (o); which some understand of Samaria; others of Judea; and particularly Jerusalem, beautifully situated, yet should go into captivity: having thy shame naked; their city dismantled, their houses plundered, and they stripped of their garments, and the shame of their nakedness discovered; which must be the more distressing to beautiful persons, that have dressed neatly, and lived in handsome well built houses, and elegantly furnished, and now all the reverse; the inhabitant of Zaanan came not forth in the mourning of Bethezel; or house of Azel, where the posterity of Azel, of the tribe of Benjamin, dwelt. Hillerus (p) suspects it to be the same with Mozah, Jos 18:26; so called from Moza, the great grandfather of Azel, Ch1 8:37. Capellus takes it to be the same with Azal in Zac 14:5. This place being taken and plundered by the enemy occasioned great mourning among the inhabitants: and it seems to have been taken first, before Zaanan; perhaps the same with Zenan, Jos 15:37; and is here read "Sennan" by Aquila; the inhabitants of which did not "come forth", in which there is an allusion to its name (q), either to help them in their distress, or to condole them; they being in fear of the enemy themselves, and in arms in their own defence, expecting it would be their turn next, and that they should share the same fate with them. Some think that under the name of Bethezel is meant Bethel; and of Zaanan, Zion; and that the sense is, that when Bethel, Samaria, and the ten tribes, were in distress, they of Zion and Judea did not come to give them any relief; and when they were carried captive did not mourn with them, were not affected with their case, nor troubled themselves about them; he shall receive of him his standing: either the enemy, as R. Joseph Kimchi, shall receive of the inhabitants of Zaanan his standing; that is, he shall make them dearly pay for stopping him, for making him stand and stay so long before their city before he could take it; for all his loss of time, men, and money, in besieging it; by demolishing their city, plundering their houses, and carrying them captive; who remained he put to death by the sword. Aben Ezra interprets the word "receive" of doctrine or learning, as in Pro 4:2; and renders it, "he shall learn"; either Bethezel, or rather Zaanan, shall learn, by the case of Bethezel, and other neighbouring places, what would be his own case, whether he should stand or fall. (l) Ad vocem (m) Dictionary, in the word "Saphir". (n) Onomast. Sacr. p. 925. (o) "habitans pulchre", Montanus; "habiatrix elegantis loci", Junius & Tremellius, Piscator. (p) Ibid. p. 516, 951. (q) from Vid. V. L. vers.

(Vers. 10 seq.) In Geth, do not announce, do not weep with tears, sprinkle yourselves with dust in the house of dust: pass by, you inhabitants of Saphir (Beautiful), confused with disgrace, she who dwells in Sennan (Exit) has not come out. The lament of the house of Asel (Neighboring) will receive you: she who stood for herself, because she is weakened in good, she who dwells in Maroth (Bitterness): for evil descends from the Lord to the gate of Jerusalem. The tumult of chariots has amazed the inhabitants of Lachish, the beginning of sin is the daughter of Zion: for in you were found the wickedness of Israel? Therefore, He will send messengers over the inheritance of Gath: the houses of falsehood for deceit to the kings of Israel. Yet I will bring the heir to you, O inhabitant of Mareshah; to Adullam the glory of Israel will come. LXX: Those in Gath, do not boast; those in Beth-leaphrah, do not rebuild the house of mockery: sprinkle your mockery on the land, you who inhabit the towns! The inhabitant of Sennacherib has not come forth. Mourn for the house near her; it will receive a blow of sorrow, who has taken for good what dwells in sorrow? For evils have come down from the Lord upon the gates of Jerusalem. The sound of chariots and horsemen is heard in Lachish: the prince of sin is the daughter of Zion: for in you have been found the iniquities of Israel. Therefore, he will give emissaries to the inheritance of Gath: empty houses: they have been in vain for the kings of Israel: until I bring heirs to you, who dwell in Lachish, the inheritance will come as far as Odollam. The Hebrew greatly disagrees with the Septuagint translation, and both translations are involved in such great difficulties, both mine and theirs, that if at any time we are in need of the Spirit of God (but we always need His coming in the interpretation of holy Scriptures), now especially we desire Him to be present and to unfold what He has said in the prophets, so that it may also be understood about us, as He deigns to promise elsewhere: Open your mouth, and I will fill it (Ps. LXXX, 11). Moreover, as the history of the kingdom also testifies (1 Samuel 17), Gath is one of the five cities of Palestine, near the border of Judah, and as one travels from Eleutheropolis to Gaza, it is now just a small village or even a large hamlet, where that Philistine giant Goliath, whom David killed in battle, was from. Therefore, because the prophet, or rather the Lord through the prophet, had said, 'I will mourn and wail, I will go stripped and naked; I will make a lament like the dragons and mourn like the ostriches,' since the wound of Samaria is despairing and incurable and had come even to Judah, and had touched the gate of my people Jerusalem, therefore in a voice still lamenting I command: 'Do not announce it in Gath, lest the enemies hear and rejoice; do not weep with tears, that is, do not let even the pain burst forth into sobs; suppress your weeping, lest the adversaries rejoice, lest they have tears in their mouths while their hearts have sorrow; do not go out, but rather sprinkle yourselves with the dust of the ruins in your house, and scatter yourselves with the falling ashes.' Pass through (Al. Passes through) to you, the dwelling of Saphir (which is called beautiful in the Syro-Hebraic language). For Samaria is situated in the most beautiful part of Judaeaea, and is also abundant in resources. It is said to her: O you who dwell in the most fertile region, because you are disgraced and confused, pass through like this, be led into captivity in such a way that, because of the magnitude of your evils, not even a foreigner will hear your voice. Furthermore, what follows: She has not gone out who dwells in Sennam, which means exit, or as Symmachus translates, the abundant dwelling has not gone out, it is said of the same Samaria which is within the gates of Assyria's captivity, and as soon as it moves from its borders, it enters hostile land. The dwelling, as we said above, is abundant and beautiful. Therefore, she who resides (or resided) did not leave by her own will, but was led by force into Assyria. Hence, the neighboring house on the side, which is interpreted as Asel, namely the kingdom of Judah, will receive lamentation from you, which now, in the meantime, after Samaria was captured, has been restored and had God as its defender. But she received lamentation, and she is struck with fear, and her prosperity is weakened, who dwells in Maroth (or Ramoth), that is, in bitterness, or as Symmachus translates, a dwelling that incites bitterness, i.e. a dwelling that causes bitterness; which in Hebrew is called Josebeth Maroth, because of the captivity of the neighboring tribes, for evil comes down from the Lord to the gate of Jerusalem, for the Assyrians, having laid waste Samaria, also came to Jerusalem, at the time when Rabshakeh was sent to insult, of whom the fourth book of the Kingdoms (2 Kings 18) and Isaiah (Isaiah 36) write more fully. Where it is said that the Assyrian king sent from Lachish to Jerusalem, and afterwards, after Lachish was captured, he passed over to besiege Libnah. Therefore, the city of Lachish, dedicated to idols, will come, and to you the chariot and horsemen of the Assyrians, because the crimes of Israel were also found in you, and you were the beginning of idolatry in Judah: for through you, as through a gate, the impiety of the ten tribes migrated to Jerusalem. But not only will there be tumult over Lachish and chariots, but also over Gath, the metropolis of Philistia, of which I have spoken above: Do not announce it in Gath: for the Assyrian will send his robbers, whom he calls messengers, and will possess the house of idolatry and the city of deceit, which was a snare for the kings of Israel. But as for what follows: 'I will still bring an heir to you, who dwells in Maresa,' he beautifully alluded to the name. For Maresa, which means 'inheritance,' he called the arrival of the enemy against the heirs, and he will come to the city of Odollam, which is Judah, Maresa, that is, inheritance. And Odollam is glorious in its cities of Israel. Finally, Symmachus translated it as follows: 'I will still bring an heir and a dwelling to you in Maresa, until the glory of Israel comes to Odollam,' that is, I will still bring an heir to you and a dwelling in Maresa until the glory of Israel comes to Odollam, that is, you who are glorious among the cities of Israel. And where it is said 'of glory', the genitive case should be in the singular number, 'of this glory', and not in the nominative case, 'of these glories'. Or certainly understand it thus: The captivity of Israel which came to Lachish, and Gath, and Mareshah, will also come to Odollam. And the phrase 'the glory of Israel' should be read more closely, so that the meaning of κατὰ ἀντίφρασιν, 'shame' or 'devastation', may be felt. Furthermore, what we have interpreted above as the inheritance of the city of the prophet Micah, let the reader know in the same verse which we have set down: Therefore He will send envoys over the inheritance of Gath, in Hebrew instead of the inheritance of Gath, Maraseth Gath (also called Morasseth) is placed. Thus far, according to the Hebrew, as much as we were able and as it seemed to us, certainly as we heard from the Hebrews, we have steered our little boat between rocks and sharpest cliffs, which whether it has entered the harbor or is still floating on the sea, it is for the reader's judgment. Now, let us continue with your prayers to other waves, and with the imminent danger of shipwreck on all sides, if we can, let us escape. 'Geth' is interpreted as a press, so those who are in Geth, that is, in a press, thinking that they have gathered the fruits of life and squeezed the juice from the vine of Sorek, are lifted up in pride, not knowing that the cluster of the land of Judah is not found in the borders of foreign nations. Do not boast, says the Lord, you who are in the wine presses: For your vineyard is of Sodom, and your offspring of Gomorrah: And your grapes are of bitterness, and your clusters of gall to you, and the wine of fury of dragons is your wine, the fury of invincible asps. For if you also produce fruit (since your vineyard is not only from Sodom and Gomorrah, but also from Egypt and other enemy nations) the Lord will give your fruit to rust, and your labors to locusts, and He will destroy your vineyards with hail, and your mulberry trees with frost. Do not let the appearance of wine deceive you, and do not say that sweet is bitter: taste your wine carefully, and you will find that it is like the wine of Sorec, the fury of dragons and the venom of asps. Therefore, do not be proud, but humble yourselves under the mighty hand of the Lord, and go to that winepress from which I, who am coming from Edom, am red in my speech, as Isaiah the prophet says: I have trodden the winepress alone, and there is no man from the nations with me. Again, there are those who speak of aliens and others (for the province of the Allophylians has many regions and cities) who, through their evil works and contrary senses, speak against God: 'We have been destroyed, but let us rebuild that which has been destroyed.' Hence they are called the boundaries of impiety, and the people whom the Lord is angry with. It is said to them: 'Do not build with derision from the house in Bachim.' Bachim () in our language means lamentation and weeping. Finally, with the exception of the Septuagint, all have translated κλαυθμὸν, which means weeping. So, who are you then in such works and sentiments that are worthy of tears, do not build up a bad edification, nor consider your understanding as the construction of God, nor build upon sand (Matt. VII), lest when the storm comes and your house collapses, your futile labor may provide laughter for onlookers. Rather, understanding that your edification is worthy of ridicule, sprinkle your heads with its ruins and dust, and repent for wanting to build a house without counsel. It follows: Those who dwell well in their own cities have not gone forth dwelling in Senna. This seems to me to have this meaning: You, who boast in Geth and in Bachim, attempt in vain to build a house worthy of laughter: sprinkle yourselves with dust and repent, because you desired to crush detestable wine and to build a construction contrary to God. But the Church of Christ, which dwells well and possesses churches in the whole world, is joined together by the unity of the Spirit and has the cities of the Law, the Prophets, the Gospel, and the Apostles. It has not gone forth from its limits, that is, from the holy Scriptures; but it retains the possession that it began; because it dwells in Senna, which is interpreted, as we said above, by Symmachus as abundance; for it has the Father, and the Son, and the Holy Spirit, with whom all spiritual graces and abundant virtues are. And it is said to her: Let peace be made in your strength, and abundance in your towers (Psalm 121, 7). But you, who dwell near Sennan, that is, near the abundant Church, oh heretics, oh contrary teachings, lament yourselves, because you have built a house for yourselves in mockery, and you have pressed the winepress in pride, not in the Scriptures, but in the vicinity of the Scriptures, a house worthy of not laughter, but lamentation, and you have built it with tears. Where it is joined, lament the house which is next to it, that is, next to Sennan. But also this which is added, it shall receive from you a blow of sorrow, it is said to the same heretics, to whom it is commanded to lament the neighboring house of the Church, that the enemy and avenger devil, to whom they are to be handed over for punishment, himself may inflict blows on them, and may extract from them the pain of wounds for the purpose of evil edification. Which are therefore inflicted, so that they may feel the sins which they have committed, may do penance, and may make the habitation of sorrows an occasion for good things. Whether the Church is indicating its grief because it laments its former sons, and is itself the cause of the salvation of heretics if they wish to return to their mourning mother. Furthermore, what is brought forth: For evils have descended from the Lord upon the gates of Jerusalem: and the Marcionites and Manichaeans use this scripture, because the God of the Law is the creator of evils. Let us say that evils have descended from the Lord, just as the Savior speaks in the Gospel: I saw Satan fall like lightning from heaven (Luke X, 18). For just as Lucifer, who rose in the morning (Isaiah 14), fell from heaven and was crushed upon the earth, so too these evils that have fallen from the Lord and have come to the gates of Jerusalem were not evils before they fell; but because they have fallen from the Lord, they have become evils. And so that we may know the snares of evils: they came, he says, to the gates of Jerusalem, which, because they are secure and made of adamant, are closed off by the apostles, to whom the keys of Jerusalem have been entrusted; before these gates the enemies lurk, and those whom they see leaving, they kill. If someone is from Jerusalem, who lives well in his own cities, he does not go out when he dwells in abundance; but he always remains within, and does not go out of its gates, for whoever goes out of them is killed: he is killed by those who rise up in Geth, and dwell in Bachim, and build a house for mockery. Finally, the evils that have descended from the Lord to the gates of Jerusalem only have the noise of chariots and the tumult of horses, and a confused sound in place of the gates of Jerusalem, so that they will kill with their spear anyone they see wandering. After this was written: You who dwell in Lachish are the chief of sin for the daughter of Zion. Lachish is interpreted as 'walk' or 'journey'. And those who went up in their chariots and had horses, and made only empty noise and sound, concerning whom she who dwells well in her cities spoke: these are in chariots and these are on horses: but we will invoke in the name of the Lord our God (Ps. XIX, 8); for they have moved their feet, and have been carried about by every wind of false doctrine (Ephesians IV), and they desired to go out of the Church, which is interpreted as 'watchtower', that is, Zion, the chiefs of sin were the daughters of Zion. And in the same, that is, in Latin, were found the impieties of Israel, which separated the people of God from their former kingdom. Therefore, the leader of sin is the daughter of Zion, who dwells in Lachish, that is, in the worst way of life, constantly wavering in her steps, and the impieties of Israel are found in those who always move their feet and are said to dwell in Lachish. There will also be emissaries sent to the inheritance of Gath: Gath, the worst and the press of poisons, which is built against the house of God, where there are vain houses that have been built for ridicule. And these vanity homes, made in vain, were among the kings of Israel. As far as history is concerned, these are the kings whose sins are written in the Books of Kings and Chronicles: but as far as the anagoge is concerned, they are the princes of heretics and leaders of perverse doctrines; for these homes are vainly built and in vain. And as long as they persevere, until the heirs who are to be brought by the Lord possess them. After this follows: You who dwell in Lachish, the inheritance will come all the way to Odollam. The word 'testimonium' here is interpreted as the act of drawing or taking in water. In Greek, it is more significantly called 'μαρτυρία ἀντλήσεως', meaning the testimony of their drawing. We read in Proverbs: 'If you are wicked, you will alone drink in evil' (Prov. IX, 21). So, what dwells in Lachis, that is, in a very difficult situation, will come to the point of complete exhaustion, which it will completely drain and drink according to the measure of its works. Or certainly it should be distinguished in this way, that what is said, 'you who dwell in Lachis,' refers to the things above, and the order and meaning are as follows: I will bring your heirs from the Church, you who dwell in Lachis, because you will be of the inheritance of the Lord when you have drawn and received what you deserve. I beg the reader at the end of this chapter not to think of it as a necessity, a desire, or a lengthy explanation, but rather to marvel at finding something in such difficult places and not overlooking anything that needs to be said.

The prophet begins with calling the attention of all people to the awful descent of Jehovah, coming to execute his judgments against the kingdoms of Israel and Judah, Mic 1:1-5; first against Samaria, whose fate the prophet laments on the dress of mourners, and with the doleful cries of the fox or ostrich, Mic 1:6-8; and then against Jerusalem, which is threatened with the invasion of Sennacherib. Other cities of Judah are likewise threatened; and their danger represented to be so great as to oblige them to have recourse for protection even to their enemies the Philistines, from whom they desired at first to conceal their situation. But all resources are declared to be vain; Israel and Judah must go into captivity, Mic 1:9-16.

Inhabitant of Saphir - Sapher, Sepphoris, or Sephora, was the strongest place in Galilee. - Calmet. It was a city in the tribe of Judah, between Eleutheropolis and Ascalon. - Houbigant. Zaanan - Another city in the tribe of Judah, Jos 15:13. Beth-ezel - A place near Jerusalem, Zac 14:5. Some think that Jerusalem itself is intended by this word.

GOD'S WRATH AGAINST SAMARIA AND JUDAH; THE FORMER IS TO BE OVERTHROWN; SUCH JUDGMENTS IN PROSPECT CALL FOR MOURNING. (Mic. 1:1-16) all that therein is--Hebrew, "whatever fills it." Micaiah, son of Imlah, begins his prophecy similarly, "Hearken, O people, every one of you." Micah designedly uses the same preface, implying that his ministrations are a continuation of his predecessor's of the same name. Both probably had before their mind Moses' similar attestation of heaven and earth in a like case (Deu 31:28; Deu 32:1; compare Isa 1:2). God be witness against you--namely, that none of you can say, when the time of your punishment shall come, that you were not forewarned. The punishment denounced is stated in Mic 1:3, &c. from his holy temple--that is, heaven (Kg1 8:30; Psa 11:4; Jon 2:7; compare Rom 1:18).

Pass ye away--that is, Thou shall go into captivity. inhabitant of Saphir--a village amidst the hills of Judah, between Eleutheropolis and Ascalon, called so, from the Hebrew word for "beauty." Though thy name be "beauty," which heretofore was thy characteristic, thou shalt have thy "shame" made "naked." This city shall be dismantled of its walls, which are the garments, as it were, of cities; its citizens also shall be hurried into captivity, with persons exposed (Isa 47:3; Eze 16:37; Hos 2:10). the inhabitant of Zaanan came not forth--Its inhabitants did not come forth to console the people of Beth-ezel in their mourning, because the calamity was universal; none was exempt from it (compare Jer 6:25). "Zaanan" is the same as Zenan, in Judah (Jos 15:37), meaning the "place of flocks." The form of the name used is made like the Hebrew for "came forth." Though in name seeming to imply that thou dost come forth, thou "camest not forth." Beth-ezel--perhaps Azal (Zac 14:5), near Jerusalem. It means a "house on the side," or "near." Though so near, as its name implies, to Zaanan, Beth-ezel received no succor or sympathy from Zaanan. he shall receive of you his standing--"he," that is, the foe; "his standing," that is, his sustenance [PISCATOR]. Or, "he shall be caused a delay by you, Zaanan." He shall be brought to a stand for a time in besieging you; hence it is said just before, "Zaanan came not forth," that is, shut herself up within her walls to withstand a siege. But it was only for a time. She, too, fell like Beth-ezel before her [VATABLUS]. MAURER construes thus: "The inhabitant of Zaanan came not forth; the mourning of Beth-ezel takes away from you her shelter." Though Beth-ezel be at your side (that is, near), according to her name, yet as she also mourns under the oppression of the foe, she cannot give you shelter, or be at your side as a helper (as her name might lead you to expect), if you come forth and be intercepted by him from returning to Zaanan.

I. Israel's Banishment into Exile, and Restoration - Micah 1 and Mic 2:1-13 The prophet's first address is throughout of a threatening and punitive character; it is not till quite the close, that the sun of divine grace breaks brightly shining through the thunder clouds of judgment. The announcement of the judgment upon Samaria as well as upon the kingdom of Judah and Jerusalem forms the first part (Mic 1:2-16); the reproof of the sins, especially of the unrighteousness of the great and mighty of the nation, the second part (Mic 2:1-11); and a brief but very comprehensive announcement of the salvation that will dawn upon the remnant of all Israel after the judgment, the conclusion of the address (Mic 2:12-13). The Judgment upon Samaria and Judah - Micah 1 Micah, commencing with the appeal to all nations to observe the coming of the Lord for judgment upon the earth (Mic 1:2-4), announces to the people of Israel, on account of its sins and its apostasy from the Lord, the destruction of Samaria (Mic 1:5-7) and the spreading of the judgment over Judah; and shows how, passing from place to place, and proceeding to Jerusalem, and even farther, it will throw the kingdom into deep lamentation on account of the carrying away of its inhabitants.

The penetration of the judgment into Judah is now clearly depicted by an individualizing enumeration of a number of cities which will be smitten by it. Mic 1:10. "Go not to Gath to declare it; weeping, weep not. At Beth-Leafra (dust-home) I have strewed dust upon myself. Mic 1:11. Pass thou away, O inhabitress of Shafir (beautiful city), stripped in shame. The inhabitress of Zaanan (departure) has not departed; the lamentation of Beth-Hazel (near-house) takes from you the standing near it. Mic 1:12. For the inhabitress of Maroth (bitterness) writhes for good; for evil has come down from Jehovah to the gate of Jerusalem." The description commences with words borrowed from David's elegy on the death of Saul and Jonathan (Sa2 1:20), "Publish it not in Gath," in which there is a play upon the words in begath and taggı̄dū. The Philistines are not to hear of the distress of Judah, lest they should rejoice over it. There is also a play upon words in בּכו אל־תּבכּוּ. The sentence belongs to what precedes, and supplies the fuller definition, that they are not to proclaim the calamity in Gath with weeping, i.e., not to weep over it there. (Note: On the ground of the Septuagint rendering, καὶ οἱ Ἐνακεὶμ μὴ ἀνοικοδομεῖτε, most of the modern expositors follow Reland (Palaest. ill. p. 534ff.) in the opinion that בּכו is the name of a city, a contraction of בּעכּו, "and weep not at Acco." There is no force in the objection brought against this by Caspari (Mich. p. 110), namely, that in that case the inhabitants of both kingdoms must have stood out before the prophet's mind in hemistich a, which, though not rendered actually impossible by Mic 1:9, and the expression על־זאת in Mic 1:8, is hardly reconcilable with the fact that from Mic 1:11 onwards Judah only stands out before his mind, and that in Mic 1:8-10 the distress of his people, in the stricter sense (i.e., of Judah), is obviously the pre-eminent object of his mourning. For Acco would not be taken into consideration as a city of the kingdom of Israel, but as a city inhabited by heathen, since, according to Jdg 1:31, the Canaanites were not driven out of Acco, and it cannot be shown from any passage of the Old Testament that this city ever came into the actual possession of the Israelites. It is evidently a more important objection to the supposed contraction, that not a single analogous case can be pointed out. The forms נשׁקה for נשׁקעה (Amo 8:8) and בּלה for בּעלה (Jos 19:3 and Jos 15:29) are of a different kind; and the blending of the preposition ב with the noun עכּו, by dropping the ע, so as to form one word, is altogether unparalleled. The Septuagint translation furnishes no sufficient authority for such an assumption. All that we can infer from the fact that Eusebius has adopted the reading Ἐναχείμ in his Onom. (ed. Lars. p. 188), observing at the same time that this name occurs in Micah, whilst Aq. and Symm. have ἐν κλαυθμῶ (in fletu) instead, is that these Greek fathers regarded the Ἐναχείμ of the lxx as the name of a place; but this does not in the smallest degree prove the correctness of the lxx rendering. Nor does the position of בּכו before אל furnish any tenable ground for maintaining that this word cannot be the inf. abs. of בּכה, but must contain the name of a place. The assertion of Hitzig, that "if the word were regarded as an inf. abs., neither the inf. itself nor אל for לא would be admissible in a negative sentence (Jer 22:10)," has no grammatical foundation. It is by no means a necessary consequence, that because אל cannot be connected with the inf. abs. (Ewald, 350, a), therefore the inf. abs. could not be written before a finite verb with אל for the sake of emphasis.) After this reminiscence of the mourning of David for Saul, which expresses the greatness of the grief, and is all the more significant, because in the approaching catastrophe Judah is also to lose its king (cf. Mic 4:9), so that David is to experience the fate of Saul (Hengstenberg), Micah mentions places in which Judah will mourn, or, at any rate, experience something very painful. From Mic 1:10 to Mic 1:15 he mentions ten places, whose names, with a very slight alteration, were adapted for jeux de mots, with which to depict what would happen to them or take place within them. The number ten (the stamp of completeness, pointing to the fact that the judgment would be a complete one, spreading over the whole kingdom) is divided into twice five by the statement, which is repeated in Mic 1:12, that the calamity would come to the fate of Jerusalem; five places being mentioned before Jerusalem (Mic 1:10-12), and five after (Mic 1:13-15). This division makes Hengstenberg's conjecture a very natural one, viz., that the five places mentioned before Jerusalem are to be sought for to the north of Jerusalem, and the others to the south or south-west, and that in this way Micah indicates that the judgment will proceed from the north to the south. On the other hand, Caspari's opinion, that the prophet simply enumerates certain places in the neighbourhood of Moresheth, his own home, rests upon no firm foundation. בּית לעפרה is probably the Ophrah of Benjamin (עפרה, Jos 18:23), which was situated, according to Eusebius, not far from Bethel (see comm. on Josh. l.c.). It is pointed with pathach here for the sake of the paronomasia with עפר. The chethib התפּלּשׁתּי is the correct reading, the keri התפּלּשׁי being merely an emendation springing out of a misunderstanding of the true meaning. התפּלּשׁ does not mean to revolve, but to bestrew one's self. Bestrewing with dust or ashes was a sign of deep mourning (Jer 6:26; Sa2 13:19). The prophet speaks in the name of the people of what the people will do. The inhabitants of Shafir are to go stripped into captivity. עבר, to pass by, here in the sense of moving forwards. The plural לכם is to be accounted for from the fact that yōshebheth is the population. Shâphı̄r, i.e., beautiful city, is not the same as the Shâmı̄r in Jos 15:48, for this was situated in the south-west of the mountains of Judah; nor the same as the Shâmı̄r in the mountains of Ephraim (Jdg 10:1), which did not belong to the kingdom of Judah; but is a place to the north of Jerusalem, of which nothing further is known. The statement in the Onomast. s.v. Σαφείρ ἐν γῆ ὀρεινῆ between Eleutheropolis and Askalon - is probably intended to apply to the Shâmı̄r of Joshua; but this is evidently erroneous, as the country between Eleutheropolis and Askalon did not belong to the mountains of Judah, but to the Shephelah. עריה־בשׁת, a combination like ענוה־צדק in Psa 45:5, equivalent to stripping which is shame, shame-nakedness = ignominious stripping. עריה is an accusative defining the manner in which they would go out. The next two clauses are difficult to explain. צאנן, a play upon words with יצאה, is traceable to this verb, so far as its meaning is concerned. The primary meaning of the name is uncertain; the more modern commentators combine it with צאן, in the sense of rich in flocks. The situation of Zaanan is quite unknown. The supposed identity with Zenân see at Jos 15:37) must be given up, as Zenân was in the plain, and Zaanan was most probably to the north of Jerusalem. The meaning of the clause can hardly be any other than this, that the population of Zaanan had not gone out of their city to this war from fear of the enemy, but, on the contrary, had fallen back behind their walls (Ros., Casp., Hitzig). בּית האצל is most likely the same as אצל in Zac 14:5, a place in the neighbourhood of Jerusalem, to the east of the Mount of Olives, as Beth is frequently omitted in the names of places (see Ges. Thes. p. 193). Etsel signifies side, and as an adverb or preposition, "by the side of." This meaning comes into consideration there. The thought of the words mispad bēth, etc., might be: "The lamentation of Beth-Haezel will take away its standing (the standing by the side of it, 'etslō) from you (Judaeans), i.e., will not allow you to tarry there as fugitives (cf. Jer 48:45). The distress into which the enemy staying there has plunged Beth-Haezel, will make it impossible for you to stop there" (Hitzig, Caspari). But the next clause, which is connected by כּי, does not suit this explanation (Mic 1:12). The only way in which this clause can be made to follow suitably as an explanation is by taking the words thus: "The lamentation of Beth-Haezel will take its standing (the stopping of the calamity or judgment) from you, i.e., stop near it, as we should expect from its name; for (Mic 1:12) Maroth, which stands further off, will feel pain," etc. With this view, which Caspari also suggests, Hengstenberg (on Zac 14:5) agrees in the main, except that he refers the suffix in עמדּתו to מספּד, and renders the words thus: "The lamentation of Beth-Haezel will take its stopping away from you, i.e., the calamity will not stop at Beth-Haezel (at the near house), i.e., stop near it, as we should expect from its name; for (Mic 1:12) Maroth, which stands further off, will feel pain," etc. With this view, which Caspari also suggests, Hengstenberg (on Zac 14:5) agrees in the main, except that he refers the suffix in עמדתו to מספּד, and renders the words thus: "The lamentation of Beth-Haezel will take its stopping away from you, i.e., will not allow you the stopping of the lamentation." Grammatically considered, this connection is the more natural one; but there is this objection, that it cannot be shown that עמד is used in the sense of the stopping or ceasing of a lamentation, whereas the supposition that the suffix refers to the calamity simply by constructio ad sensum has all the less difficulty, inasmuch as the calamity has already been hinted at in the verb נגע in Mic 1:9, and in Mic 1:10 also it forms the object to be supplied in thought. Maroth (lit., something bitter, bitternesses) is quite unknown; it is simply evident, from the explanatory clause כּי ירד וגו, that it was situated in the immediate neighbourhood of Jerusalem. The inhabitants of Maroth writhe (châlâh, from chūl, to writhe with pain, like a woman in child-birth), because they are also smitten with the calamity, when it comes down to the gate of Jerusalem. לטוב, "on account of the good," which they have lost, or are about to lose.