ميخا ٥:٨
تأمّل عميق بلغةٍ واضحة على هذه الآية. اقرأ الأصحاح
وَتَكُونُ بَقِيَّةُ يَعْقُوبَ بَيْنَ الأُمَمِ فِي وَسَطِ شُعُوبٍ كَثِيرِينَ كَالأَسَدِ بَيْنَ وُحُوشِ الْوَعْرِ، كَشِبْلِ الأَسَدِ بَيْنَ قُطْعَانِ الْغَنَمِ، الَّذِي إِذَا عَبَرَ يَدُوسُ وَيَفْتَرِسُ وَلَيْسَ مَنْ يُنْقِذُ.
التفاسير
مقتطفات جُمعت من تفاسير منشورة لترسيخ القراءة.
(Heb. Bib. 4:14). "Now wilt thou gather in troops, thou daughter of troops; they lay siege against us; with the staff they smite the judge of Israel upon the cheek." With ‛attâh (now) the prophet's address turns once more to the object introduced with ‛attâh in Mic 4:9. For we may see clearly enough from the omission of the cop. Vav, which could not be left out if it were intended to link on Mic 5:1 to Mic 4:11-13, that this ‛attâh points back to Mic 4:9, and is not attached to the ve‛attâh in Mic 4:11, for the purpose of introducing a fresh occurrence to follow the event mentioned in Mic 4:11-13. "The prophecy in Mic 4:11-13 explains the ground of that in Mic 4:9, Mic 4:10, and the one in Mic 5:1 sounds like a conclusion drawn from this explanation. The explanation in Mic 4:11-13 is enclosed on both sides by that which it explains. By returning in Mic 5:1 to the thoughts expressed in Mic 4:9, the prophet rounds off the strophe in 4:9-5:1" (Caspari). The words are addressed to the daughter Zion, who alone is addressed with every ‛attâh, and generally throughout the entire section. Bath-gegūd, daughter of the troop, might mean: thou nation accustomed or trained to form troops, thou warlike Zion. But this does not apply to what follows, in which a siege alone is mentioned. This turn is given to the expression, rather "for the purpose of suggesting the thought of a crowd of people pressing anxiously together, as distinguished from gedūd, an invading troop." The verb hithgōdēd does not mean here to scratch one's self or make incisions (Deu 14:1, etc.), but, as in Jer 5:7, to press or crowd together; and the thought is this: Now crowd together with fear in a troop, for he (sc., the enemy) sets, or prepares, a siege against us. In עלינוּ the prophet includes himself…
افتح المصدر ↗In this chapter we have, I. A prediction of the troubles and distresses of the Jewish nation (Mic 5:1). II. A promise of the Messiah, and of his kingdom, to support the people of God in the day of these troubles. 1. Of the birth of the Messiah (Mic 5:2, Mic 5:3). 2. Of his advancement (Mic 5:4). 3. Of his protection of his people, and his victory over his and their enemies (Mic 5:5, Mic 5:6). 4. Of the great world by it (Mic 5:7). 5. Of the destruction of the enemies of the church, both those without, that attack it, and those within, that expose it (Mic 5:8-15).
افتح المصدر ↗5:8-9 God’s people will have a unique place among the nations of the world (Gen 12:3; Exod 19:4-6). They will be the head and not the tail (Deut 28:13), and invincible as a lion (cp. Esth 6:13) as God gives them hegemony over the nations. • The Lord will judge their foes (see Mic 5:15) if they continue to rebel against him. The Lord’s desire, however, is ultimately to bless the nations, not to curse or destroy them (Gen 12:3; Jon 4:11; John 3:16).
افتح المصدر ↗الشواهد المتقابلة
مقاطع أخرى يربطها المجتمع بهذا المقطع أكثر من غيرها. انقر لتقرأها.
وَيَكُونُونَ كَالْجَبَابِرَةِ الدَّائِسِينَ طِينَ الأَسْوَاقِ فِي الْقِتَالِ، وَيُحَارِبُونَ لأَنَّ الرَّبَّ مَعَهُمْ، وَالرَّاكِبُونَ الْخَيْلَ يَخْزَوْنَ.
«قُومِي وَدُوسِي يَا بِنْتَ صِهْيَوْنَ، لأَنِّي أَجْعَلُ قَرْنَكِ حَدِيدًا، وَأَظْلاَفَكِ أَجْعَلُهَا نُحَاسًا، فَتَسْحَقِينَ شُعُوبًا كَثِيرِينَ، وَأُحَرِّمُ غَنِيمَتَهُمْ لِلرَّبِّ، وَثَرْوَتَهُمْ لِسَيِّدِ كُلِّ الأَرْضِ»
افْهَمُوا هذَا يَا أَيُّهَا النَّاسُونَ اللهَ، لِئَلاَّ أَفْتَرِسَكُمْ وَلاَ مُنْقِذَ.
رَبُّ الْجُنُودِ يُحَامِي عَنْهُمْ فَيَأْكُلُونَ وَيَدُوسُونَ حِجَارَةَ الْمِقْلاَعِ، وَيَشْرَبُونَ وَيَضُجُّونَ كَمَا مِنَ الْخَمْرِ، وَيَمْتَلِئُونَ كَالْمَنْضَحِ وَكَزَوَايَا الْمَذْبَحِ.
وَيَكُونُ فِي ذلِكَ الْيَوْمِ أَنِّي أَجْعَلُ أُورُشَلِيمَ حَجَرًا مِشْوَالاً لِجَمِيعِ الشُّعُوبِ، وَكُلُّ الَّذِينَ يَشِيلُونَهُ يَنْشَقُّونَ شَقًّا. وَيَجْتَمِعُ عَلَيْهَا كُلُّ أُمَمِ الأَرْضِ.
لأَنِّي لأَفْرَايِمَ كَالأَسَدِ، وَلِبَيْتِ يَهُوذَا كَشِبْلِ الأَسَدِ. فَإِنِّي أَنَا أَفْتَرِسُ وَأَمْضِي وَآخُذُ وَلاَ مُنْقِذٌ.
اُنْظُرُوا أَنْ لاَ تَسْتَعْفُوا مِنَ الْمُتَكَلِّمِ. لأَنَّهُ إِنْ كَانَ أُولئِكَ لَمْ يَنْجُوا إِذِ اسْتَعْفَوْا مِنَ الْمُتَكَلِّمِ عَلَى الأَرْضِ، فَبِالأَوْلَى جِدًّا لاَ نَنْجُو نَحْنُ الْمُرْتَدِّينَ عَنِ الَّذِي مِنَ السَّمَاءِ!
يَهُوذَا جَرْوُ أَسَدٍ، مِنْ فَرِيسَةٍ صَعِدْتَ يَا ابْنِي، جَثَا وَرَبَضَ كَأَسَدٍ وَكَلَبْوَةٍ. مَنْ يُنْهِضُهُ؟
وَمَنْ لاَ يَقْبَلُكُمْ وَلاَ يَسْمَعُ كَلاَمَكُمْ فَاخْرُجُوا خَارِجًا مِنْ ذلِكَ الْبَيْتِ أَوْ مِنْ تِلْكَ الْمَدِينَةِ، وَانْفُضُوا غُبَارَ أَرْجُلِكُمْ.
وَإِذْ كَانُوا يُقَاوِمُونَ وَيُجَدِّفُونَ نَفَضَ ثِيَابَهُ وَقَالَ لَهُمْ:«دَمُكُمْ عَلَى رُؤُوسِكُمْ! أَنَا بَرِيءٌ. مِنَ الآنَ أَذْهَبُ إِلَى الأُمَمِ».