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Mic 2:1-13.
简体中文
英文原文
Mic 2:1-13.
DENUNCIATION OF THE EVILS PREVALENT: THE PEOPLE'S UNWILLINGNESS TO HEAR THE TRUTH: THEIR EXPULSION FROM THE LAND THE FITTING FRUIT OF THEIR SIN: YET JUDAH AND ISRAEL ARE HEREAFTER TO BE RESTORED.
1. devise . . . work . . . practise--They do evil not merely on a sudden impulse, but with deliberate design. As in the former chapter sins against the first table are reproved, so in this chapter sins against the second table. A gradation: "devise" is the conception of the evil purpose; "work"
(Ps 58:2),
or "fabricate," the maturing of the scheme; "practise," or "effect," the execution of it.
because it is in the power of their hand--for the phrase see
Ge 31:29; Pr 3:27.
Might, not right, is what regulates their conduct. Where they can, they commit oppression; where they do not, it is because they cannot.
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2. 平行体中，“抢夺”对应“拿去”；“田地”、“房屋”对应“房屋”、“产业”（即一人的地业）。
英文原文
2. Parallelism, "Take by violence," answers to "take away"; "fields" and "houses," to "house" and "heritage" (that is, one's land).
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3. 这家——即指这民族，特指
弥 2:1, 2
所谴责的那些被弃绝之人。
我筹灾祸——神的作为与犹大人的作为构成巧妙的对比（
弥 2:1）。你们“筹祸”害同胞；我筹祸攻你们。你们不正当地筹谋，我却以同样性质的公义报应来筹谋。
你们不能从中缩回颈项——像你们从律法上缩回颈项那样。我所加的轭，必是你们无法摆脱的轭。不肯向神那“容易的轭”（
太 11:29, 30）低头的人，必感受他的铁轭。
昂首而行——（比较注释，见
耶 6:28）。
你们必不再像如今这样昂首而行，因那轭必压下你们的“颈项”。
这个世代是险恶的——不如作“因为那时必是险恶的时辰”，即被掳的时辰（比较
摩 5:13；
弗 5:16）。
英文原文
3. against this family--against the nation, and especially against those reprobated in
Mic 2:1, 2.
I devise an evil--a happy antithesis between God's dealings and the Jews' dealings
(Mic 2:1).
Ye "devise evil" against your fellow countrymen; I devise evil against you. Ye devise it wrongfully, I by righteous retribution in kind.
from which ye shall not remove your necks--as ye have done from the law. The yoke I shall impose shall be one which ye cannot shake off. They who will not bend to God's "easy yoke"
(Mt 11:29, 30),
shall feel His iron yoke.
go haughtily--(Compare Note, see on
Jer 6:28).
Ye shall not walk as now with neck haughtily uplifted, for the yoke shall press down your "neck."
this time is evil--rather, "for that time shall be an evil time," namely, the time of the carrying away into captivity (compare
Am 5:13; Eph 5:16).
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4. 必有人提起俗语讥诮你们——即你们的仇敌中必有人如此行，从你们口中取你们的“哀歌”加以嘲弄，即“我们全然败亡了”云云。
以悲伤的哀歌唱哀歌——字面作“以哀歌之哀歌唱哀歌”。希伯来文 naha, nehi, nihyah的叠用，表示连续而单调的哀号。
他改变了我国民的份——这是对耶和华不公的控告。他将本归于我国民的圣土转给别国（
弥 1:15）。
他转去分了我们的田地——他从我们转向仇敌，将我们的田地分给他们。加尔文如旁注所解：“不恢复我们的地业，反将我们的田地分给仇敌，此后他们各人都有意保持自己所得的；于是我们与归回的指望完全断绝。”莫勒（Maurer）译作名词：“他将我们的田地分给叛徒”，即那背叛真神、敬拜偶像的仇敌。正如“背道”，即背道者（
耶 49:4）。
英文译本意思良好，在希伯来文中亦完全可成立。
英文原文
4. one take up a parable against you--that is, Some of your foes shall do so, taking in derision from your own mouth your "lamentation," namely, "We be spoiled," &c.
lament with a doleful lamentation--literally, "lament with a lamentation of lamentations." Hebrew, naha, nehi, nihyah, the repetition representing the continuous and monotonous wail.
he hath changed the portion of my people--a charge of injustice against Jehovah. He transfers to other nations the sacred territory assigned as the rightful portion of our people
(Mic 1:15).
turning away he hath divided our fields--Turning away from us to the enemy, He hath divided among them our fields. CALVIN, as the Margin, explains, "Instead of restoring our territory, He hath divided our fields among our enemies, each of whom henceforward will have an interest in keeping what he hath gotten: so that we are utterly shut out from hope of restoration." MAURER translates as a noun, "He hath divided our fields to a rebel," that is, to the foe who is a rebel against the true God, and a worshipper of idols. So "backsliding," that is, backslider
(Jer 49:4).
English Version gives a good sense; and is quite tenable in the Hebrew.
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5. 所以——续
弥 2:3。
因你们在
弥 2:1, 2
所述的罪行。
你——理想中的个人（“我”，
弥 2:4），
代表他以其名义说话的犯罪百姓。
无人……拈阄拉准绳——即无人能得到分量的产业。
在耶和华的会中——即在归耶和华为圣的百姓中间。因贪婪和强暴（
弥 2:2）
他们丧失了“耶和华百姓的份”。这是对他们埋怨不公一事的神隐含回答（
弥 2:4）。
英文原文
5. Therefore--resumed from
Mic 2:3.
On account of your crimes described in
Mic 2:1, 2.
thou--the ideal individual ("me,"
Mic 2:4),
representing the guilty people in whose name he spoke.
none that . . . cast a cord by lot--none who shall have any possession measured out.
in the congregation of the Lord--among the people consecrated to Jehovah. By covetousness and violence
(Mic 2:2)
they had forfeited "the portion of Jehovah's people." This is God's implied answer to their complaint of injustice
(Mic 2:4).
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6. 他们说：不可说预言——即以色列人对宣告逆耳真理的真先知如此说。故神在审判中将他们交在自己道路上：“那些借其事奉本可使他们免于羞辱（受辱的被掳）的先知，必不再（即不再）向他们说预言”
（赛 30:10；
摩 2:12; 7:16）。
莫勒（Maurer）译后半句为“他们必不论这些事说预言”（如
弥 2:3-5，
此乃悖逆以色列的话）；“任他们不说预言”；“他们毁谤不休”（不断以预言向我们毁谤）。英文译本得平行体的支持；其中音与字的相似，暗示神使他们的刑罚如何精确地回应他们的罪，并按他们自己的话而行。“说预言”字面作“滴下”
（申 32:2；
结 21:2）。
英文原文
6. Prophesy ye not, say they--namely, the Israelites say to the true prophets, when announcing unwelcome truths. Therefore God judicially abandons them to their own ways: "The prophets, by whose ministry they might have been saved from shame (ignominious captivity), shall not (that is, no longer) prophesy to them"
(Isa 30:10; Am 2:12; 7:16).
MAURER translates the latter clause, "they shall not prophesy of such things" (as in
Mic 2:3-5,
these being rebellious Israel's words); "let them not prophesy"; "they never cease from insult" (from prophesying insults to us). English Version is supported by the parallelism: wherein the similarity of sound and word implies how exactly God makes their punishment answer to their sin, and takes them at their own word. "Prophesy," literally, "drop"
(De 32:2; Eze 21:2).
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7. 称为雅各家名的你——你以你先祖的名为夸，却没有其灵。这名也当提醒你，神因与雅各所立之约而施给你的恩。
耶和华的灵被挤压了么？——他的怜悯如今比从前缩小了范围，以致他会乐于毁灭你们么（比较
诗 77:7-9；
赛 59:1, 2）？
这些是他所行的么？——即这样的威吓是他所喜悦的么？你们不喜欢先知的威吓
（弥 2:6）；
但该怪谁？不是神，因他喜悦赐福过于威吓；而是你们自己
（弥 2:8）
惹发他的威吓[格老秀斯（Grotius）]。加尔文译作：“你们的行为是否他所命定的那样？”你们以作神的子民为夸；那么你们的生活是否符合神的律法？
我那些话，对行事正直的人不是好么？——我的话对正直的人岂不美好么？你们的道路若正直，我的话就不会成为威吓（比较
诗 18:26；
太 11:19；
约 7:17）。
英文原文
7. O thou . . . named the house of Jacob--priding thyself on the name, though having naught of the spirit, of thy progenitor. Also, bearing the name which ought to remind thee of God's favors granted to thee because of His covenant with Jacob.
is the Spirit of the Lord straitened?--Is His compassion contracted within narrower limits now than formerly, so that He should delight in your destruction (compare
Ps 77:7-9; Isa 59:1, 2)?
are these his doings?--that is, Are such threatenings His delight? Ye dislike the prophets' threatenings
(Mic 2:6):
but who is to blame? Not God, for He delights in blessing, rather than threatening; but yourselves
(Mic 2:8)
who provoke His threatenings [GROTIUS]. CALVIN translates, "Are your doings such as are prescribed by Him?" Ye boast of being God's peculiar people: Do ye then conform your lives to God's law?
do not my words do good to him that walketh uprightly--Are not My words good to the upright? If your ways were upright, My words would not be threatening (compare
Ps 18:26; Mt 11:19; Joh 7:17).
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8. 你们的道路不是我待正直人那样的道路。
近来——字面作“昨日”、“许久”。故亦有“古时”之意。希伯来文作“昨日”
（赛 30:33）；
“从前”，希伯来文作“自昨日以来”
（书 3:4）。
我的百姓起来如仇敌——即违背我的训诲；又成了对毫无冒犯之过路人的仇敌。
外衣连衣——你们不以那外面的“外衣”为足，还贪婪地从过路人身上夺去那紧贴身体、下垂及足的华美“长衣”[路德维卡斯·德·丢（Ludovicus de Dieu）]
（太 5:40）。
如同不愿战争的人——与（我的百姓）“如仇敌”相对。以色列待无辜过路人，虽其“不愿战争”，却如仇敌待其权下俘虏，剥去其衣饰作为合法的掠物。格老秀斯（Grotius）译作“如同从战场归来的人”，即战争权利赋予胜者绝对权力的俘虏。英文译本因这对比而得支持。
英文原文
8. Your ways are not such that I can deal with you as I would with the upright.
Even of late--literally, "yesterday," "long ago." So "of old." Hebrew, "yesterday"
(Isa 30:33);
"heretofore," Hebrew, "since yesterday"
(Jos 3:4).
my people is risen up as an enemy--that is, has rebelled against My precepts; also has become an enemy to the unoffending passers-by.
robe with the garment--Not content with the outer "garment," ye greedily rob passers-by of the ornamental "robe" fitting the body closely and flowing down to the feet [LUDOVICUS DE DIEU]
(Mt 5:40).
as men averse from war--in antithesis to (My people) "as an enemy." Israel treats the innocent passers-by, though "averse from war," as an enemy" would treat captives in his power, stripping them of their habiliments as lawful spoils. GROTIUS translates, "as men returning from war," that is, as captives over whom the right of war gives the victors an absolute power. English Version is supported by the antithesis.
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9. 我百姓的妇人——即你们所杀之人的寡妇（
弥 2:2），
你们从她们所喜爱的家中赶出，自己据为己有。
从她们的孩子——即从寡妇的孤儿们。
夺去我的荣耀——即她们的财物与衣服。这些既为神赐青年的福之果实，便反映神的荣耀。故以色列的罪不仅是抢劫，更是亵渎。性别不能救妇人，年龄不能护孩童免于暴力。
永远——毫无悔改。他们坚持在罪中。抵押的衣裳当在日落前还给穷人
（出 22:26, 27）；
但这些人从未归还其非法所夺的掠物。
英文原文
9. The women of my people--that is, the widows of the men slain by you
(Mic 2:2)
ye cast out from their homes which had been their delight, and seize on them for yourselves.
from their children--that is, from the orphans of the widows.
taken away my glory--namely, their substance and raiment, which, being the fruit of God's blessing on the young, reflected God's glory. Thus Israel's crime was not merely robbery, but sacrilege. Their sex did not save the women, nor their age the children from violence.
for ever--There was no repentance. They persevered in sin. The pledged garment was to be restored to the poor before sunset
(Ex 22:26, 27);
but these never restored their unlawful booty.
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10. 你们起来去吧——并非如常被引申的那样，是劝勉神的儿女离开不敬虔的世界；虽然这情怀合乎圣经。这世界因被罪“玷污”，诚然不是我们的“安息”：它是我们的过道，不是我们的产业；是我们的途径，不是我们的归宿
（林后 6:17；
来 13:14）。
这些命令式表达所预言 将来事件的必然性。“你们既如此行（比较
弥 2:7, 8
等），我对你们的判语便无可挽回
（弥 2:4, 5），
无论你们多么厌恶
（弥 2:6）；
你们既曾将别人从其家业中赶出
（弥 2:2, 8, 9），
必起来、离去，并被赶出自己的
（弥 2:4, 5）：
因为这并非你们的安息”
（民 10:33；
申 12:9；
诗 95:11）。
迦南原定为他们在旷野疲乏之后的安息。但不再如此。这样神驳斥百姓的自恃，仿佛神与他们有不解之缘。诗篇132:14的应许与神因以色列的罪而暂时离开他们，完全相容。
它必毁灭你们——那地必因你们所“玷污”的污秽将你们吐出
（利 18:25, 28；
耶 3:2；
结 36:12-14）。
英文原文
10. Arise ye, and depart--not an exhortation to the children of God to depart out of an ungodly world, as it is often applied; though that sentiment is a scriptural one. This world is doubtless not our "rest," being "polluted" with sin: it is our passage, not our portion; our aim, not our home
(2Co 6:17; Heb 13:14).
The imperatives express the certainty of the future event predicted. "Since such are your doings (compare
Mic 2:7, 8,
&c.), My sentence on you is irrevocable
(Mic 2:4, 5),
however distasteful to you
(Mic 2:6);
ye who have cast out others from their homes and possessions
(Mic 2:2, 8, 9)
must arise, depart, and be cast out of your own
(Mic 2:4, 5):
for this is not your rest"
(Nu 10:33; De 12:9; Ps 95:11).
Canaan was designed to be a rest to them after their wilderness fatigues. But it is to be so no longer. Thus God refutes the people's self-confidence, as if God were bound to them inseparably. The promise
(Ps 132:14)
is quite consistent with temporary withdrawal of God from Israel for their sins.
it shall destroy you--The land shall spew you out, because of the defilements wherewith ye "polluted" it
(Le 18:25, 28; Jer 3:2; Eze 36:12-14).
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11. 行在灵里——希伯来文又作“风”。“若有人自称有默示的‘灵’
（结 13:3；
‘属灵的人’即自称有默示者，
何 9:7），
实则行在‘风’（对灵魂无滋养、如风般虚无的预言）与虚谎之中，谎言说（你们爱听的话），我要说预言”云云，这样一个人，其预言无论如何虚假，因他迎合你们的愿望，必成为你们的先知（比较
弥 2:6；
耶 5:31）。
论酒说预言——即预言酒将充裕。
英文原文
11. walking in the spirit--The Hebrew means also "wind." "If a man professing to have the 'spirit' of inspiration
(Eze 13:3;
so 'man of the spirit,' that is, one claiming inspiration,
Ho 9:7),
but really walking in 'wind' (prophecy void of nutriment for the soul, and unsubstantial as the wind) and falsehood, do lie, saying (that which ye like to hear), I will prophesy," &c., even such a one, however false his prophecies, since he flatters your wishes, shall be your prophet (compare
Mic 2:6; Jer 5:31).
prophesy . . . of wine--that is, of an abundant supply of wine.
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12. 由威吓突然转为荣耀归回的应许。比较
何 1:9, 10
类似的转变。
耶和华也预言将来的美事，但不像假先知那样“论酒与浓酒”
（弥 2:11）。
我既照刚才所警告的将你们掳去，必再从那里聚集你们（比较
弥 4:6, 7）。
你们全都——从巴比伦的归回只是局部的。故此处的归回必仍属将来，那时“全以色列必得救”
（罗 11:26）。
从“巴比伦”的归回（
弥 4:10
所明指）是将来归回的预表。
雅各……以色列——指十支派国（
何 12:2）
与犹大
（代下 19:8; 21:2, 4）。
余民——蒙拣选的余民，必在犹大先前的灾祸中存活，民族必从他们得新生命
（赛 6:13; 10:20-22）。
如波斯拉的羊群——以丰美的牧场闻名之地（比较
王下 3:4）。
格泽尼乌斯（Gesenius）将波斯拉译作“羊圈”。但如此一来下一句若不译作“在他们的牧场中间”，便成赘语。英文译本更得希伯来文支持。
英文原文
12. A sudden transition from threats to the promise of a glorious restoration. Compare a similar transition in
Ho 1:9, 10.
Jehovah, too, prophesies of good things to come, but not like the false prophets, "of wine and strong drink"
(Mic 2:11).
After I have sent you into captivity as I have just threatened, I will thence assemble you again (compare
Mic 4:6, 7).
all of thee--The restoration from Babylon was partial. Therefore that here meant must be still future, when "all Israel shall be saved"
(Ro 11:26).
The restoration from "Babylon" (specified
(Mic 4:10)
is the type of the future one.
Jacob . . . Israel--the ten tribes' kingdom
(Ho 12:2)
and Judah
(2Ch 19:8; 21:2, 4).
remnant--the elect remnant, which shall survive the previous calamities of Judah, and from which the nation is to spring into new life
(Isa 6:13; 10:20-22).
as the sheep of Bozrah--a region famed for its rich pastures (compare
2Ki 3:4).
GESENIUS for Bozrah translates, "sheepfold." But thus there will be tautology unless the next clause be translated, "in the midst of their pasture." English Version is more favored by the Hebrew.
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13. 那破口的——耶和华—弥赛亚，即在他们的归回路上破开一切障碍的那位：不像从前为刑罚过犯而破出毁灭他们
（出 19:22；
士 21:15），
而是在他们仇敌中为他们开路。
他们——归回的以色列人与犹大人。
经过城门——即经过他们曾作俘虏之仇敌的城门。故复活的形象
（何 13:14）
表征以色列的归回。
他们的王——“那破口的”，特作“他们的王”
（何 3:5；
太 27:37）。
在他们前面过去——正如他们出埃及时他所行的
（出 13:21；
申 1:30, 33）。
耶和华在他们的前头——耶和华在他们前头
（赛 52:12）。
所指乃第二位格的弥赛亚（比较
出 23:20; 33:14；
赛 63:9）。
英文原文
13. The breaker--Jehovah-Messiah, who breaks through every obstacle in the way of their restoration: not as formerly breaking forth to destroy them for transgression
(Ex 19:22; Jud 21:15),
but breaking a way for them through their enemies.
they--the returning Israelites and Jews.
passed through the gate--that is, through the gate of the foe's city in which they had been captives. So the image of the resurrection
(Ho 13:14)
represents Israel's restoration.
their king--"the Breaker," peculiarly "their king"
(Ho 3:5; Mt 27:37).
pass before them--as He did when they went up out of Egypt
(Ex 13:21; De 1:30, 33).
the Lord on the head of them--Jehovah at their head
(Isa 52:12).
Messiah, the second person, is meant (compare
Ex 23:20; 33:14; Isa 63:9).
弥 2:1-13.
对盛行之恶事的斥责。百姓不愿听真理。他们从这地被逐出，正是其罪当结的果子。然而犹大与以色列日后必将归回。
1. 图谋……行……行作——他们并非仅因一时冲动作恶，而是蓄意谋划。正如前章斥责了干犯第一块法版的罪，本章则斥责干犯第二块法版的罪。这里有递进：“图谋”是恶谋的构思；“行”（
诗 58:2
），或“捏造”，是该计谋的成熟；“行作”，或“成就”，是该计谋的执行。
因他们手中有能力——此用语见
创 31:29；
箴 3:27。
支配他们行为的不是权利，而是力量。凡能行强暴之处他们都行；凡不行之处，只因他们不能。