Micha 5
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O daughter of troops - The Chaldeans, whose armies were composed of troops from various nations. He (Nebuchadnezzar) hath laid siege against us; (Jerusalem ); they shall smite the judge of Israel (Zedekiah) with a rod upon the cheek - They shall offer him the greatest indignity. They slew his sons before his face; and then put out his eyes, loaded him with chains, and carried him captive to Babylon.
Quelle öffnen ↗THE CALAMITIES WHICH PRECEDE MESSIAH'S ADVENT. HIS KINGDOM, CONQUEST OF JACOB'S FOES, AND BLESSING UPON HIS PEOPLE. (Mic 5:1-15) gather thyself in troops--that is, thou shalt do so, to resist the enemy. Lest the faithful should fall into carnal security because of the previous promises, he reminds them of the calamities which are to precede the prosperity. daughter of troops--Jerusalem is so called on account of her numerous troops. he hath laid siege--the enemy hath. they shall smite the judge of Israel with a rod upon the cheek--the greatest of insults to an Oriental. Zedekiah, the judge (or king, Amo 2:3) of Israel, was loaded with insults by the Chaldeans; so also the other princes and judges (Lam 3:30). HENGSTENBERG thinks the expression, "the judge," marks a time when no king of the house of David reigned. The smiting on the cheek of other judges of Israel was a type of the same indignity offered to Him who nevertheless is the Judge, not only of Israel, but also of the world, and who is "from everlasting" (Mic 5:2; Isa 50:6; Mat 26:67; Mat 27:30).
Quelle öffnen ↗Now gather thyself in troops, O daughter of troops,.... Not Jerusalem, full of people, called to draw out their forces, and fall upon the enemy besieging them, whether Chaldeans or Romans; but rather the Babylonians, whose armies were large, and their troops numerous; who are called upon by the people of God, encouraged by the foregoing prophecies, as well as by what follows, to come forth with all their forces, and muster up all their armies, and exert all the power and strength they had, thus suiting them; being assured, by the above promises, that in the issue they should prevail over all their enemies: unless the Romans should be intended, to whom this character of "daughter of troops" well agrees, of whose legions all have heard; and since the Babylonish attempt on Jerusalem, and the carrying the Jews captive into Babylon, are before predicted, with their deliverance from it, and what they should do in the times of the Maccabees; a prophecy of the Romans, or a representation of them, a gathering their troops and legions together to besiege Jerusalem, very naturally comes in here; he hath laid siege against us; either Nebuchadnezzar, and the Chaldean army; or Vespasian with the Romans: this, according to the prophetic style, is spoken of as if actually done, because of the certainty of it; they shall smite the judge of Israel with a rod upon the cheek; that is, either they, the besiegers, the king of Babylon and his army, when they shall have taken Jerusalem, besieged by them, shall use Zedekiah the king of Judah, and judge of Israel, and his princes and nobles, very ill, signified by this phrase; yea, in a very cruel and barbarous manner; first slaying his sons and his princes before his eyes, then putting his eyes out, binding him in chains, and carrying him to Ba…
Quelle öffnen ↗(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…
Quelle öffnen ↗Here, as before, we have, I. The abasement and distress of Zion, Mic 5:1. The Jewish nation, for many years before the captivity, dwindled, and fell into disgrace: Now gather thyself in troops, O daughter of troops! It is either a summons to Zion's enemies, that had troops at their service, to come and do their worst against her (God will suffer them to do it), or a challenge to Zion's friends, that had troops too at command, to come and do their best for her; Let them gather in troops, yet it shall be to no purpose; for, says the prophet, in the name of the inhabitants of Jerusalem, He has laid siege against us; the king of Assyria has, the king of Babylon has, and we know not which way to defend ourselves; so that the enemies shall gain their point, and prevail so far as to smite the judge of Israel - the king, the chief justice, and the other inferior judges - with a rod upon the cheek, in contempt of them and their dignity; having made them prisoners, they shall use them as shamefully as any of the common captives. Complaint had been made of the judges of Israel (Mic 3:11) that they were corrupt and took bribes, and this disgrace came justly upon them for abusing their power; yet it was a great calamity to Israel to have their judges treated thus ignominiously. Some make this the reason why the troops (that is, the Roman army) shall lay siege to Jerusalem, because the Jews shall smite the judge of Israel upon the cheek, because of the indignities they shall do to the Messiah, the Judge of Israel, whom they smote on the cheek, saying, Prophesy, who smote thee. But the former sense seems more probable, and that it is meant of the besieging of Jerusalem, not by the Romans, but the Chaldeans, and was fulfilled in the indignities done to king Zedekiah and the princes of…
Quelle öffnen ↗5:1-15 This section calls Israel to prepare for the vicious onslaught of Israel’s enemy, Assyria (5:5b-6). This siege of terror, death, and destruction will not annihilate Israel, for God will bring forth a ruler (5:2-5a) to lead his people back from exile. God’s preservation and purification of the remnant (5:7-14) will complete their restoration as God’s victorious people. 5:1 Israel’s leader was defeated by the Assyrians (cp. 6:9). Striking a person with a rod expressed contempt (cp. 1 Kgs 22:24).
Quelle öffnen ↗Ursprache
Die hebräischen und griechischen Wörter hinter dieser Stelle, mit Strong-Nummern — von openscriptures (CC BY-SA).
גָּדַד (gâdad, H1413) — to crowd; also to gash (as if by pressing into) גְּדוּד (gᵉdûwd, H1416) — a crowd (especially of soldiers) בַּת (bath, H1323) — a daughter (used in the same wide sense as other terms of relationship, literally and… שׂוּם (sûwm, H7760) — to put (used in a great variety of applications, literal, figurative, inferentially, and… מָצוֹר (mâtsôwr, H4692) — something hemming in, i.e. (objectively) a mound (of besiegers), (abstractly) a siege,… נָכָה (nâkâh, H5221) — to strike (lightly or severely, literally or figuratively) שָׁפַט (shâphaṭ, H8199) — to judge, i.e. pronounce sentence (for or against); by implication, to vindicate or… יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity שֵׁבֶט (shêbeṭ, H7626) — a scion, i.e. (literally) a stick (for punishing, writing, fighting, ruling, walking,… לְחִי (lᵉchîy, H3895) — the cheek (from its fleshiness); hence, the jaw-bone
Quelle öffnen ↗בֵּית לֶחֶם (Bêyth Lechem, H1035) — Beth-Lechem, a place in Palestine אֶפְרָת (ʼEphrâth, H672) — Ephrath, another name for Bethlehem; צָעִיר (tsâʻîyr, H6810) — little; (in number) few; (in age) young, (in value) ignoble אֶלֶף (ʼeleph, H505) — hence (the ox's head being the first letter of the alphabet, and this eventually used as… יְהוּדָה (Yᵉhûwdâh, H3063) — Jehudah (or Judah), the name of five Israelites; also of the tribe descended from the… יָצָא (yâtsâʼ, H3318) — to go (causatively, bring) out, in a great variety of applications, literally and… מָשַׁל (mâshal, H4910) — to rule יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity מוֹצָאָה (môwtsâʼâh, H4163) — a family descent; also a sewer קֶדֶם (qedem, H6924) — the front, of place (absolutely, the fore part, relatively the East) or time (antiquity);… יוֹם (yôwm, H3117) — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to… עוֹלָם (ʻôwlâm, H5769) — properly, concealed, i.e. the vanishing point; generally, time out of mind (past or…
Quelle öffnen ↗נָתַן (nâthan, H5414) — to give, used with greatest latitude of application (put, make, etc.) עֵת (ʻêth, H6256) — time, especially (adverb with preposition) now, when, etc. יָלַד (yâlad, H3205) — to bear young; causatively, to beget; medically, to act as midwife; specifically, to show… יֶתֶר (yether, H3499) — properly, an overhanging, i.e. (by implication) an excess, superiority, remainder; also a… אָח (ʼâch, H251) — a brother (used in the widest sense of literal relationship and metaphorical affinity or… שׁוּב (shûwb, H7725) — to turn back (hence, away) transitively or intransitively, literally or figuratively (not… בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… יִשְׂרָאֵל (Yisrâʼêl, H3478) — Jisrael, a symbolical name of Jacob; also (typically) of his posterity
Quelle öffnen ↗עָמַד (ʻâmad, H5975) — to stand, in various relations (literal and figurative, intransitive and transitive) רָעָה (râʻâh, H7462) — to tend a flock; i.e. pasture it; intransitively, to graze (literally or figuratively);… עֹז (ʻôz, H5797) — strength in various applications (force, security, majesty, praise) יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God גָּאוֹן (gâʼôwn, H1347) — {arrogance or majesty; by implication, (concretely) ornament} שֵׁם (shêm, H8034) — an appellation, as amark or memorial of individuality; by implication honor, authority,… אֱלֹהִים (ʼĕlôhîym, H430) — gods in the ordinary sense; but specifically used (in the plural thus, especially with… יָשַׁב (yâshab, H3427) — properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to… גָּדַל (gâdal, H1431) — to be (causatively make) large (in various senses, as in body, mind, estate or honor,… אֶפֶס (ʼepheç, H657) — cessation, i.e. an end (especially of the earth); often used adverb, no further; also the… אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land)
Quelle öffnen ↗שָׁלוֹם (shâlôwm, H7965) — safe, i.e. (figuratively) well, happy, friendly; also (abstractly) welfare, i.e. health,… אַשּׁוּר (ʼAshshûwr, H804) — Ashshur, the second son of Shem; also his descendants and the country occupied by them… בּוֹא (bôwʼ, H935) — to go or come (in a wide variety of applications) אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) דָּרַךְ (dârak, H1869) — to tread; by implication, to walk; also to string abow (by treading on it in bending) אַרְמוֹן (ʼarmôwn, H759) — a citadel (from its height) קוּם (qûwm, H6965) — to rise (in various applications, literal, figurative, intensive and causative) שֶׁבַע (shebaʻ, H7651) — seven (as the sacred full one); also (adverbially) seven times; by implication, a week;… רָעָה (râʻâh, H7462) — to tend a flock; i.e. pasture it; intransitively, to graze (literally or figuratively);… שְׁמֹנֶה (shᵉmôneh, H8083) — a cardinal number, eight (as if a surplus above the 'perfect' seven); also (as ordinal)… נְסִיךְ (nᵉçîyk, H5257) — properly, something poured out, i.e. a libation; also a molten image; by implication, a… אָדָם (ʼâdâm, H120) — ruddy i.e. a human being (an individual or the species, mankind, etc.)
Quelle öffnen ↗רָעָה (râʻâh, H7462) — to tend a flock; i.e. pasture it; intransitively, to graze (literally or figuratively);… אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) אַשּׁוּר (ʼAshshûwr, H804) — Ashshur, the second son of Shem; also his descendants and the country occupied by them… חֶרֶב (chereb, H2719) — drought; also a cutting instrument (from its destructive effect), as a knife, sword, or… נִמְרוֹד (Nimrôwd, H5248) — Nimrod, a son of Cush פֶּתַח (pethach, H6607) — an opening (literally), i.e. door (gate) or entrance way נָצַל (nâtsal, H5337) — to snatch away, whether in a good or a bad sense בּוֹא (bôwʼ, H935) — to go or come (in a wide variety of applications) דָּרַךְ (dârak, H1869) — to tread; by implication, to walk; also to string abow (by treading on it in bending) גְּבוּל (gᵉbûwl, H1366) — properly, a cord (as twisted), i.e. (by implication) a boundary; by extension the…
Quelle öffnen ↗שְׁאֵרִית (shᵉʼêrîyth, H7611) — a remainder or residual (surviving, final) portion יַעֲקֹב (Yaʻăqôb, H3290) — Jaakob, the Israelitish patriarch קֶרֶב (qereb, H7130) — properly, the nearest part, i.e. the center, whether literal, figurative or adverbial… רַב (rab, H7227) — abundant (in quantity, size, age, number, rank, quality) עַם (ʻam, H5971) — a people (as a congregated unit); specifically, a tribe (as those of Israel); hence… טַל (ṭal, H2919) — dew (as covering vegetation) יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God רָבִיב (râbîyb, H7241) — a rain (as an accumulation of drops) עֶשֶׂב (ʻeseb, H6212) — grass (or any tender shoot) קָוָה (qâvâh, H6960) — to bind together (perhaps by twisting), i.e. collect; (figuratively) to expect אִישׁ (ʼîysh, H376) — a man as an individual or a male person; often used as an adjunct to a more definite term… יָחַל (yâchal, H3176) — to wait; by implication, to be patient, hope בֵּן (bên, H1121) — a son (as a builder of the family name), in the widest sense (of literal and figurative… אָדָם (ʼâdâm, H120) — ruddy i.e. a human being (an individual or the species, mankind, etc.)
Quelle öffnen ↗שְׁאֵרִית (shᵉʼêrîyth, H7611) — a remainder or residual (surviving, final) portion יַעֲקֹב (Yaʻăqôb, H3290) — Jaakob, the Israelitish patriarch גּוֹי (gôwy, H1471) — a foreign nation; hence, a Gentile; also (figuratively) a troop of animals, or a flight… קֶרֶב (qereb, H7130) — properly, the nearest part, i.e. the center, whether literal, figurative or adverbial… רַב (rab, H7227) — abundant (in quantity, size, age, number, rank, quality) עַם (ʻam, H5971) — a people (as a congregated unit); specifically, a tribe (as those of Israel); hence… אֲרִי (ʼărîy, H738) — a lion בְּהֵמָה (bᵉhêmâh, H929) — properly, a dumb beast; especially any large quadruped or animal (often collective) יַעַר (yaʻar, H3293) — a copse of bushes; hence, a forest; hence, honey in the comb (as hived in trees) כְּפִיר (kᵉphîyr, H3715) — a village (as covered in by walls); also a young lion (perhaps as covered with a mane) עֵדֶר (ʻêder, H5739) — an arrangement, i.e. muster (of animals) צֹאן (tsôʼn, H6629) — a collective name for a flock (of sheep or goats); also figuratively (of men) עָבַר (ʻâbar, H5674) — to cross over; used very widely of any transition (literal or figurative; transitive,… רָמַס (râmaç, H7429) — to tread upon (as a potter, in walking or abusively)
Quelle öffnen ↗יָד (yâd, H3027) — a hand (the open one (indicating power, means, direction, etc.), רוּם (rûwm, H7311) — to be high actively, to rise or raise (in various applications, literally or figuratively) צַר (tsar, H6862) — narrow; (as a noun) a tight place (usually figuratively, i.e. trouble); also a pebble ;… אֹיֵב (ʼôyêb, H341) — hating; an adversary כָּרַת (kârath, H3772) — to cut (off, down or asunder); by implication, to destroy or consume; specifically, to…
Quelle öffnen ↗יוֹם (yôwm, H3117) — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to… נְאֻם (nᵉʼum, H5002) — an oracle יְהֹוָה (Yᵉhôvâh, H3068) — Jehovah, Jewish national name of God כָּרַת (kârath, H3772) — to cut (off, down or asunder); by implication, to destroy or consume; specifically, to… סוּס (çûwç, H5483) — a horse (as leaping); also a swallow (from its rapid flight) קֶרֶב (qereb, H7130) — properly, the nearest part, i.e. the center, whether literal, figurative or adverbial… אָבַד (ʼâbad, H6) — properly, to wander away, i.e. lose oneself; by implication to perish (causative, destroy) מֶרְכָּבָה (merkâbâh, H4818) — a chariot
Quelle öffnen ↗כָּרַת (kârath, H3772) — to cut (off, down or asunder); by implication, to destroy or consume; specifically, to… עָר (ʻâr, H6145) — a foe (as watchful for mischief) עִיר (ʻîyr, H5892) — a city (a place guarded by waking or a watch) in the widest sense (even of a mere… אֶרֶץ (ʼerets, H776) — the earth (at large, or partitively a land) הָרַס (hâraç, H2040) — to pull down or in pieces, break, destroy מִבְצָר (mibtsâr, H4013) — a fortification, castle, or fortified city; figuratively, a defender
Quelle öffnen ↗כָּרַת (kârath, H3772) — to cut (off, down or asunder); by implication, to destroy or consume; specifically, to… כֶּשֶׁף (kesheph, H3785) — magic יָד (yâd, H3027) — a hand (the open one (indicating power, means, direction, etc.), עָנַן (ʻânan, H6049) — figuratively, to act covertly, i.e. practise magic
Quelle öffnen ↗פְּסִיל (pᵉçîyl, H6456) — an idol כָּרַת (kârath, H3772) — to cut (off, down or asunder); by implication, to destroy or consume; specifically, to… מַצֵּבָה (matstsêbâh, H4676) — something stationed, i.e. a column or (memorial stone); by analogy, an idol קֶרֶב (qereb, H7130) — properly, the nearest part, i.e. the center, whether literal, figurative or adverbial… שָׁחָה (shâchâh, H7812) — to depress, i.e. prostrate (especially reflexive, in homage to royalty or God) מַעֲשֶׂה (maʻăseh, H4639) — an action (good or bad); generally, a transaction; abstractly, activity; by implication,… יָד (yâd, H3027) — a hand (the open one (indicating power, means, direction, etc.),
Quelle öffnen ↗נָתַשׁ (nâthash, H5428) — to tear away אֲשֵׁרָה (ʼăshêrâh, H842) — Asherah (or Astarte) a Phoenician goddess; also an image of the same קֶרֶב (qereb, H7130) — properly, the nearest part, i.e. the center, whether literal, figurative or adverbial… שָׁמַד (shâmad, H8045) — to desolate עָר (ʻâr, H6145) — a foe (as watchful for mischief) עִיר (ʻîyr, H5892) — a city (a place guarded by waking or a watch) in the widest sense (even of a mere…
Quelle öffnen ↗Querverweise
Andere Stellen, die die Gemeinschaft am häufigsten mit dieser verbindet. Zum Lesen antippen.
Schlägt ihn jemand, so biete er ihm den Backen dar und lasse sich mit Schmach sättigen!
Denn der HERR ist unser Richter, der HERR ist unser Gesetzgeber, der HERR ist unser König; er wird uns retten!
Sie haben ihr Maul gegen mich aufgesperrt, unter Schimpfreden schlagen sie mich auf meine Backen, sie rüsten sich allesamt wider mich.
Als er aber solches sagte, gab einer der Diener, die dabeistanden, Jesus einen Backenstreich und sprach: Antwortest du dem Hohenpriester also?
Da spieen sie ihm ins Angesicht und schlugen ihn mit Fäusten; andere gaben ihm Backenstreiche
Sei gegrüßt, du König der Juden! und gaben ihm Backenstreiche.
Aber der Hohepriester Ananias befahl den Umstehenden, ihn auf den Mund zu schlagen.
Der HERR wird gegen dich aufbieten ein Volk aus der Ferne, vom Ende der Erde, das wie ein Adler daherfliegt, ein Volk, dessen Sprache du nicht verstehen kannst;
Ihr ertraget es ja, wenn jemand euch knechtet, wenn jemand euch aufzehrt, wenn jemand von euch nimmt, wenn jemand sich überhebt, wenn jemand euch ins Gesicht schlägt.
Als ich das hörte, erzitterte mein Leib; ob dieser Stimme erbebten meine Lippen; Fäulnis drang in mein Gebein, und meine Füße zitterten, denn sollte ich ruhig sein können am Tage der Not, da gegen das Volk heranzieht, der es angreifen will?