Miqueas 6:9

La Biblia de las Americas

La voz del Señor clamará a la ciudad (prudente es temer tu nombre): Oíd, oh tribu, ¿quién ha señalado su tiempo?

Parallel Translations

La Biblia Reina-Valera
La voz de Jehová clama á la ciudad, y el sabio mirará á tu nombre. Oid la vara, y á quien la establece.

La Biblia Reina-Valera Gomez
La voz de Jehová clama a la ciudad, y el sabio mirará a tu nombre. Oíd la vara, y a quien lo ha establecido.

Sagradas Escrituras (1569)
La voz del SEÑOR clama a la ciudad; y el varón de sabiduría verá tu Nombre. Oíd la vara, y a quien lo establece.

Bible Verse Review
  from Treasury of Scripure Knowledge

Lord's: Micah 3:12, Isaiah 24:10-12, Isaiah 27:10, Isaiah 32:13, Isaiah 32:14, Isaiah 40:6-8, Isaiah 66:6, Jeremiah 19:11-13, Jeremiah 26:6, Jeremiah 26:18, Jeremiah 37:8-10, Hosea 13:16, Amos 2:5, Amos 3:8-15, Amos 6:1, Jonah 3:4, Zephaniah 3:2

and: 2 Kings 22:11-20, Psalms 107:43, Proverbs 22:3, Isaiah 26:11, Hosea 14:9

the man of wisdom shall see thy name: or, thy name shall see that which is wisdom, Exodus 34:5-7, Psalms 9:16, Psalms 48:10, Psalms 83:18, Isaiah 30:27

hear: 2 Samuel 21:1, Job 5:6-8, Job 5:17, Job 10:2, Isaiah 9:13, Isaiah 10:5, Isaiah 10:6, Jeremiah 14:18-22, Lamentations 3:39-42, Joel 2:11-18, Amos 4:6-12, Jonah 3:5-10, Haggai 1:5-7, Revelation 3:19

Reciprocal: Leviticus 14:34 - I put the plague of leprosy Judges 3:20 - I have 1 Chronicles 12:32 - understanding of the times 2 Chronicles 33:12 - And when Job 23:14 - appointed Psalms 94:12 - teachest Ecclesiastes 7:14 - but Isaiah 2:1 - saw Isaiah 18:3 - see ye Isaiah 42:23 - will give Isaiah 48:6 - hast heard Jeremiah 2:31 - see ye Jeremiah 47:7 - hath he Ezekiel 7:9 - the Lord Ezekiel 33:29 - because John 7:37 - and cried Revelation 1:12 - see

Gill's Notes on the Bible

The Lord's voice crieth unto the city,.... The Lord having bid his prophet call to the mountains and hills to hear his voice, and the prophet having obeyed his will, and the Lord having by him addressed his people Israel, and expostulated with them about their ingratitude, observing to them many instances of his goodness; here informs them, that this voice of his, whether in his prophet, or in his judgments, was directed to the city, either Samaria or Jerusalem, or both, and even to all the cities of Israel and Judah, the singular being put for the plural; that is, to the inhabitants of them. Cities being populous, and where persons of the highest rank and figure, as well as of the best sense, dwell, and generally very wicked, though favoured with greater advantages; all which are reasons why the voice of the Lord, in his word and providences, particularly cries to them to repent of their sins, and reform from them, as might be expected from such persons; and so doing would set a good example to those who live in the country. Some render it, "the Lord's voice crieth to awake" f; or to "stir up"; it calls upon men asleep to awake out of sleep; to arouse from their carnal security; to attend to their sins, their danger, and their duty; to repent of their sins, and so avoid the danger they were in through them, and perform their duty they had such a voice as this, see in Ephesians 5:14; this reading of the words is mentioned by Kimchi;

and [the man of] wisdom shall see thy name; not the mere natural man, or who is possessed only of natural wisdom, though he may have ever so great a share of it; for as he sees not the things of the Spirit of God, the things of the Gospel, so neither the name and perfections of God in his judgments on the earth; much less the man that is wise to do evil, full of wicked subtlety, and makes a jest of everything religious and serious; nor such as are wise in their own opinion, or have only a superficial share of wisdom; but such who have a share of solid and substantial wisdom, a man of "substance", as the word g sometimes signifies; see Proverbs 8:21; such who have true wisdom in the hidden part, that which comes from above, and is pure and peaceable, and makes men wise to salvation; such men see and discern the power and providence of God in all the judgments that are in the earth; his attributes and perfections; his severity on some, and goodness to others; his sparing grace and mercy, and his special lovingkindness, and even all his perfections, for he is known to such by the judgments he executeth; see Psalms 9:16; and such, "fear" his "name" also, as some render the words h; they not only fear the Lord and his goodness, but have an awful sense of his judgments, and tremble at them. Some read the words, "thy name sees that which is" i; so the margin of our Bibles; that is, the Lord seeth that which is done in the city, though ever so secret and private, and therefore his voice cries to it;

hear ye the rod, and who hath appointed it; these are the words of the man of wisdom, as Kimchi observes; who, seeing the name and perfections of God in his judgments on the earth, upon others, and exhorts them to hear the voice rod, of the rod of correction and affliction, the rod of judgment and vengeance, as held in the hand of God, and shook over a city or nation; which has a voice in if to men, reproving them for their sins; commanding them to return from them; calling them to repentance and humiliation; teaching and instructing them in their duty; and giving cautions and warnings to others, lest the like should befall them; and this is the voice that is to be attended to: audit should be considered, that there is no affliction, calamity, or judgment, but is appointed by the Lord, the kind and nature, measure and duration, of it; what its end, issue, and use; and he that has appointed it is all wise and all knowing, unchangeable and invariable, all powerful, and able to put his purposes and decrees into execution; nor can they be frustrated. The Targum of the whole is,

"with the voice the prophets of the Lord Cry to the city; and teachers fear the name (of the Lord); hear, O king and rulers, and the rest of the people of the land.''

f לעיר "ad suscitandum", Vatablus; "ad expergefaciendum", Calvin; "ad excitandum", Drusius. So Joseph Kimchi. g תושיה "vir constans", Pagninus; "vir essentilae", Gualtherus apud Tarnovium. h יראה שמך "timebit nomen tuum", Pagninus, Montanus. So the Targum. i "Nam quod res est, videt nomen tuum", Junius & Tremellius, Piscator, Tarnovius.

Barnes' Notes on the Bible

The voice of the Lord crieth unto the city - that is, Jerusalem, as the metropolis of their wealth and their sin, the head and heart of their offending. “Crieth,” aloud, earnestly, intently, so that all might hear. So God says, “Doth not wisdom cry? and understanding pat forth her voice? She crieth at the gates, - unto you, O men, I cry, and my voice is to the sons of men” Proverbs 8:1, Proverbs 8:3-4; and Isaiah prophesied of John the Immerser, “the voice of one crying in the wilderness” Isaiah 40:3; Matthew 3:3; and our Lord saith, “He that heareth you, heareth Me. And the man of wisdom shall see Thy Name” Luke 10:16. The voice of God is in the hearing of all, but the wise only seeth the Name of God. The word rendered “wisdom” means, “that which is,” “See ye the word of the Lord.”) They shall see His power and majesty and all which His Name expresses, as they are displayed severally in each work of His: He shall speak to them by all things wherein He is; and so seeing Him now in a glass darkly, they shall hereafter see all, His Glory, His Goodness, His Love, Himself, “face to face.”

Hear ye the rod - that is, the scourge of the wrath of God. The name and the image recall the like propecies of Isaiah, so that Micah in one word epitomises the prophecies of Isaiah, or Isaiah expands the word of Micah. “The rod in thine hand is My indignation” Isaiah 10:5; “As if the rod lifted up Him, who is not wood” Isaiah 10:15; “He lifteth up his rod against thee” Isaiah 10:24; “Thou hast broken the rod (which is) on his shoulder” (Isaiah 9:3, Hebrew); “The Lord hath broken the rod of the wicked” Isaiah 14:5; “wheron the grounded (that is, fixed by the decree of God) staff shall pass” Isaiah 30:32.

And who hath appointed it - that is, beforehand, fixing the time and place, when and where it should come. So Jeremiah says, “How canst thou (sword of the Lord) be quiet, and the Lord hath given it a charge to Ashkelon and to the seashore? there hath He appointed it” Jeremiah 47:7. He who has “appointed it,” changeth not His decree, unless man changeth; nor is He lacking in power to fulfill it. He will surely bring it to pass. All which can be thought of, of fear, terror, motives to repentance, awe, hope, trust, is in that word “who.” It is God; hopes and fears may be infinite.

Clarke's Notes on the Bible

Verse 9. The Lord's voice crieth unto the city — No man is found to hear; but the man of wisdom will hear, תושיה tushiyah; a word frequent in the writings of Solomon and Job, signifying wisdom, wealth, substance, reason, essence, happiness; any thing that is complete; or that which is substantial, in opposition to vanity, emptiness, mere show, unsubstantiality. When God speaks, the man of common sense, who has any knowledge of God or his own soul, will see thy name; but instead of יראה yireh, will see, the Septuagint, Syriac, Vulgate, and Arabic, with twelve of Kennicott's and De Rossi's MSS., have read יראי yirey, they that FEAR. The Vulgate reads: -

Et salus erit timentibus nomen tuum.

"And thou shalt be salvation to them that fear thy name."

The Septuagint - Και σωσει φαβουμενους το ονομα αυτου.

And he shall save those who fear his name. - This the Arabic copies.

The Targum has, "And the teachers shall fear the name." That is, Yehovah.

The French Bible is very strange: -

Car ton nom volt comme il va de tout.

"For thy name sees how every thing goes."

The word תושיה tushiyah, mentioned above, which occasions all the difficulty, has been read with an ע ain by the Vulgate and Septuagint, as coming from the root ישע yasha, to be saved; and it is very likely that this was the original reading. The two last letters in the word, יה, might have been easily mistaken in the MS. for the letter ע where I may suppose the word stood thus, תושע, shall be saved; and as several MSS. read יראי yirey, they who fear, instead of יראה yireh, he shall see, the whole clause might have been just what it appears in the Vulgate and Septuagint. It is also necessary to remark that the word in dispute has various forms in some MSS., which is a strong presumption against its authenticity. See Kennicott and De Rossi.