Micah 7:2
Parallel Verses
English Standard Version
The godly has perished from the earth, and there is no one upright among mankind; they all lie in wait for blood, and each hunts the other with a net.

King James Bible
The good man is perished out of the earth: and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net.

American Standard Version
The godly man is perished out of the earth, and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net.

Douay-Rheims Bible
The holy man is perished out of the earth, and there is none upright among men: they all lie in wait for blood, every one hunteth his brother to death.

English Revised Version
The godly man is perished out of the earth, and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net.

Webster's Bible Translation
The good man hath perished from the earth: and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net.

Micah 7:2 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

In the midst of this calamity Edom will be forsaken and betrayed by its allies, and will also be unable to procure any deliverance for itself by its own understanding. The allies send Edom even to the border. The meaning of this is not that they will not receive the Edomitish fugitives, but drive them back to the frontier, so that they fall into the hands of the enemy (Hitzig and others); for the suffix ך cannot refer to the small number of fugitives from Edom who have escaped the massacre, but applies to Edom as a nation. The latter seeks for help and support from their allies, - namely, through the medium of ambassadors whom it sends to them. But the ambassadors, and in their persons the Edomites themselves, are sent back to the frontier by all the allies, because they will not entangle themselves in the fate of Edom. Sending to the frontier, however, is not to be understood as signifying that the allies "send their troops with them as far as the frontier, and then order them to turn back," as Michaelis supposes; for "if the allies were unwilling to help, they would hardly call out the army to march as far as the frontier" (Hitzig). Nor is this implied either in שׁלּחוּך or השּׁיאוּך; for shillēăch means to send away, to dismiss, and both here and in Genesis 12:20 to send across the frontier. This was a deception of the expectation of the Edomites, although the words "have deceived thee" belong, strictly speaking, to what follows, and not to the conduct of the allies. אנשׁי שׁלמך, an expression taken from Psalm 41:10, both here and in Jeremiah 38:22 (cf. Jeremiah 20:10), the men or people with whom thou didst live in peace, are probably neighbouring Arabian tribes, who had made commercial treaties with the Edomites. They deceived, or rather overpowered, Edom. יכלוּ is the practical explanation and more precise definition of השּׁיאוּ.

But the answer to the question whether the overpowering was carried out by cunning and deception (Jeremiah 20:10; Jeremiah 38:22), or by open violence (Genesis 32:26; Psalm 129:2), depends upon the explanation given to the next sentence, about which there are great diversities of opinion, partly on account of the different explanations given of לחמך, and partly on account of the different renderings given to מזור. The latter occurs in Hosea 5:13 and Jeremiah 30:13 in the sense of a festering wound or abscess, and the rabbinical commentators and lexicographers have retained this meaning in the passage before us. On the other hand, the older translators have here ἔνεδρα (lxx), תקלא, offence, σκάνδαλον (Chald.), kemi'nā', insidiae (Syr.), Aq. and Symm. σύνδεσμος and ἐπίδεσις, Vulg. insidiae; and hence the modern rendering, they lay a snare, or place a trap under thee. But this rendering cannot be vindicated etymologically, since zūr ( equals zârar) does not mean to bind, but to press together or squeeze out. Nor can the form mâzōr be taken as a contraction of mezōrâh, as Hitzig supposes, since this is derived from zârâh, to strew or scatter. And no weight is to be attached to the opinion of Aquila with his literal translation, for the simple reason that his rendering of Hosea 5:13 is decidedly false. Ewald and Hitzig prefer the rendering "net;" but this, again, cannot be sustained either from the expression mezorâh hâresheth in Proverbs 1:17 (Hitzig), or from the Syriac, mezar, extendit (Ges. Addid. ad thes. p. 96). The only meaning that can be sustained as abscess or wound. We must therefore adhere to the rendering, "they make thy bread a wound under thee." For the proposal to take lachmekhâ (thy bread) as a second genitive dependent upon 'anshē (the men), is not only opposed to the accents and the parallelism of the members, according to which 'anshē shelōmekhâ (the men of thy peace) must conclude the second clause, just as 'anshē berı̄thekhâ (the men of thy covenant) closes the first; but it is altogether unexampled, and the expression 'anshē lachmekhâ is itself unheard of. For this reason we must not even supply 'anshē to lachmekhâ from the previous sentence, or make "the men of thy bread" the subject, notwithstanding the fact that the lxx, the Chald., the Syr., and Jerome have adopted this as the meaning. Still less can lachmekhâ stand in the place of אכלי לחמך (they that eat thy bread), as some suppose. Lachmekhâ can only be the first object to yâsı̄mū, and consequently the subject of the previous clause still continues in force: they who befriended thee make thy bread, i.e., the bread which they ate from thee or with thee, not "the bread which thou seekest from them" (Hitzig), into a wound under thee, i.e., an occasion for destroying thee. We have not to think of common meals of hospitality here, as Rashi, Rosenmller, and others do; but the words are to be taken figuratively, after the analogy of Psalm 41:10, which floated before the prophet's mind, He that eateth bread with me hath lifted up the heel against me," as denoting conspiracies on the part of those who were allied to Edom, and drew their own sustenance from it, the rich trading nation, to destroy that very nation which was now oppressed by its foes. The only difficulty is in the word תּחתּיך, under thee, inasmuch as the meaning "without thy knowledge" (clam te), which Vatablus and Drusius adopt, cannot be sustained, and least of all from 2 Samuel 3:12. We must connect תּחתּיך closely with מזור, in this sense, that the wound is inflicted upon the lower part of the body, to express its dangerous nature, inasmuch as wounds upon which one sits or lies are hard to heal. Consequently יכוּ לך (they prevail against thee) is to be understood as denoting conquest, not by an unexpected attack or open violence, but by cunning and deceit, or by secret treachery. The last clause, אין תּבוּנה וגו, does not give the reason why the thing described was to happen to the Edomites (Chald., Theod.); nor is it to be connected with mâzōr as a relative clause (Hitzig), or as explanatory of תּחתּיך, "to thee, without thy perceiving it, or before thou perceivest it" (Luther and L. de Dieu). The very change from the second person to the third ( בּו) is a proof that it introduces an independent statement, - namely, that in consequence of the calamity which thus bursts upon the Edomites, they lose their wonted discernment, and neither know what to do nor how to help themselves (Maurer and Caspari). This thought is expanded still further in Obadiah 1:8, Obadiah 1:9.

Micah 7:2 Parallel Commentaries

Treasury of Scripture Knowledge

good. or, godly, or, merciful. is perished.

Psalm 12:1 Help, LORD; for the godly man ceases; for the faithful fail from among the children of men.

Psalm 14:1-3 The fool has said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that does good...

Isaiah 57:1 The righteous perishes, and no man lays it to heart: and merciful men are taken away...

Romans 3:10-18 As it is written, There is none righteous, no, not one...

they all.

Proverbs 1:11 If they say, Come with us, let us lay wait for blood, let us lurk privately for the innocent without cause:

Proverbs 12:6 The words of the wicked are to lie in wait for blood: but the mouth of the upright shall deliver them.

Isaiah 59:7 Their feet run to evil, and they make haste to shed innocent blood: their thoughts are thoughts of iniquity...

Jeremiah 5:16 Their quiver is as an open sepulcher, they are all mighty men.


1 Samuel 24:11 Moreover, my father, see, yes, see the skirt of your robe in my hand: for in that I cut off the skirt of your robe, and killed you not...

1 Samuel 26:20 Now therefore, let not my blood fall to the earth before the face of the LORD: for the king of Israel is come out to seek a flea...

Psalm 57:6 They have prepared a net for my steps; my soul is bowed down: they have dig a pit before me...

Jeremiah 5:26 For among my people are found wicked men: they lay wait, as he that sets snares; they set a trap, they catch men.

Jeremiah 16:16 Behold, I will send for many fishers, said the LORD, and they shall fish them; and after will I send for many hunters...

Lamentations 4:18 They hunt our steps, that we cannot go in our streets: our end is near, our days are fulfilled; for our end is come.

Habakkuk 1:15-17 They take up all of them with the angle, they catch them in their net, and gather them in their drag...

Cross References
Psalm 10:9
he lurks in ambush like a lion in his thicket; he lurks that he may seize the poor; he seizes the poor when he draws him into his net.

Psalm 12:1
Save, O LORD, for the godly one is gone; for the faithful have vanished from among the children of man.

Isaiah 9:19
Through the wrath of the LORD of hosts the land is scorched, and the people are like fuel for the fire; no one spares another.

Isaiah 57:1
The righteous man perishes, and no one lays it to heart; devout men are taken away, while no one understands. For the righteous man is taken away from calamity;

Isaiah 59:7
Their feet run to evil, and they are swift to shed innocent blood; their thoughts are thoughts of iniquity; desolation and destruction are in their highways.

Jeremiah 5:26
For wicked men are found among my people; they lurk like fowlers lying in wait. They set a trap; they catch men.

Jeremiah 8:6
I have paid attention and listened, but they have not spoken rightly; no man relents of his evil, saying, 'What have I done?' Everyone turns to his own course, like a horse plunging headlong into battle.

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