‘You Bethlehem, land of Judah, are in no way least among the princes of Judah: for out of you shall come a governor, who shall shepherd my people, Israel.’ ”
Parallel Translations
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‘You Bethlehem, land of Judah, are in no way least among the princes of Judah: for out of you shall come a governor, who shall shepherd my people, Israel.’ ”
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And thou Bethleem in the londe of Iury art not the leest concernynge the princes of Iuda. For out of the shall come the captayne that shall govern my people Israhel.
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And thou Beth-leem in the lande of Iuda, art not the least among the Princes of Iuda: For out of thee shall come the gouernour that shall feede that my people Israel.
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Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (20)
Passages linked to Matthew 2:6 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Ezekiel 34:23-25 I will set up one shepherd over them, and he will feed them, even my servant David. He will feed them, and he will be their shepherd. I, Yahweh, will be their God, and my servant David prince among them. I, Yahweh, have spoken it. “ ‘I will make with them a covenant of peace, and will cause evil animals to cease out of the land. They will dwell securely in the wilderness, and sleep in the woods.
- Micah 5:2 But you, Bethlehem Ephrathah, being small among the clans of Judah, out of you one will come out to me that is to be ruler in Israel; whose goings out are from of old, from ancient times.
- Isaiah 9:6-7 For a child is born to us. A son is given to us; and the government will be on his shoulders. His name will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there shall be no end, on David’s throne, and on his kingdom, to establish it, and to uphold it with justice and with righteousness from that time on, even forever. The zeal of Yahweh of Armies will perform this.
- John 7:42 Hasn’t the Scripture said that the Christ comes of the offspring of David, and from Bethlehem, the village where David was?”
- Genesis 49:10 The scepter will not depart from Judah, nor the ruler’s staff from between his feet, until he comes to whom it belongs. To him will the obedience of the peoples be.
- Revelation 11:15 The seventh angel sounded, and great voices in heaven followed, saying, “The kingdom of the world has become the Kingdom of our Lord, and of his Christ. He will reign forever and ever!”
- Matthew 28:18 Jesus came to them and spoke to them, saying, “All authority has been given to me in heaven and on earth.
- Isaiah 40:11 He will feed his flock like a shepherd. He will gather the lambs in his arm, and carry them in his bosom. He will gently lead those who have their young.
- Revelation 2:27 He will rule them with a rod of iron, shattering them like clay pots; as I also have received of my Father:
- 2 Samuel 5:2 In times past, when Saul was king over us, it was you who led Israel out and in. Yahweh said to you, ‘You will be shepherd of my people Israel, and you will be prince over Israel.’ ”
- Colossians 1:18 He is the head of the body, the assembly, who is the beginning, the firstborn from the dead, that in all things he might have the preeminence.
- Ezekiel 37:24-26 “ ‘ “My servant David will be king over them. They all will have one shepherd. They will also walk in my ordinances, and observe my statutes, and do them. They will dwell in the land that I have given to Jacob my servant, in which your fathers lived. They will dwell therein, they, and their children, and their children’s children, forever. David my servant will be their prince forever. Moreover I will make a covenant of peace with them. It will be an everlasting covenant with them. I will place them, multiply them, and will set my sanctuary among them forever more.
- Psalms 2:1-6 Why do the nations rage, and the peoples plot a vain thing? The kings of the earth take a stand, and the rulers take counsel together, against Yahweh, and against his Anointed, saying, “Let’s break their bonds apart, and cast their cords from us.” He who sits in the heavens will laugh. The Lord will have them in derision. Then he will speak to them in his anger, and terrify them in his wrath: “Yet I have set my King on my holy hill of Zion.”
- Matthew 2:1 Now when Jesus was born in Bethlehem of Judea in the days of King Herod, behold, wise men from the east came to Jerusalem, saying,
- Numbers 24:19 Out of Jacob shall one have dominion, and shall destroy the remnant from the city.”
- Psalms 78:71-72 from following the ewes that have their young, he brought him to be the shepherd of Jacob, his people, and Israel, his inheritance. So he was their shepherd according to the integrity of his heart, and guided them by the skillfulness of his hands.
- Jeremiah 23:4-6 I will set up shepherds over them, who will feed them. They will no longer be afraid or dismayed, neither will any be lacking,” says Yahweh. “Behold, the days come,” says Yahweh, “that I will raise to David a righteous Branch, and he will reign as king and deal wisely, and will execute justice and righteousness in the land. In his days Judah will be saved, and Israel will dwell safely. This is his name by which he will be called: Yahweh our righteousness.
- Ephesians 1:22 He put all things in subjection under his feet, and gave him to be head over all things for the assembly,
- 1 Chronicles 5:2 For Judah prevailed above his brothers, and from him came the prince; but the birthright was Joseph’s)—
- John 21:16 He said to him again a second time, “Simon, son of Jonah, do you love me?” He said to him, “Yes, Lord; you know that I have affection for you.” He said to him, “Tend my sheep.”
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Geneva Bible translators 1599 · Public Domain Though thou be a small town, yet shalt thou…
Though thou be a small town, yet shalt thou be very famous and notable through the birth of the Messiah, who shall be born in thee.
That shall rule and govern: for Kings are fitly called leaders and shepherds of the people.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 6 And thou Bethlehem, in the land of Juda,…
6 And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel.
Ver. 6. And thou Bethlehem, in the land of Juda, art not the least] "Thou art the least," saith Micah, Mic 5:2, via in comparison of greater cities, yet "not the least," saith Matthew, because "out of thee shall come a Governor," &c. In Scripture, the place of holy men’s birth is remembered and registered: God loves the very ground his servants tread on. "The Lord shall count, when he numbereth up the people, that this man was born there:" {Psa 67:6-7} how much more the man Christ Jesus? Any interest or relation to him ennobleth whatsoever place or person, and may justly comfort us against whatsoever troubles. The prophet Micah, whose words are here cited, opposeth the birth of this babe of Bethlehem to all the troops and troubles of Assyria, Mic 5:1-2.
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For out of thee shall come a Governor] No sooner is this Child born, this Son given to us, bug the "government is laid upon his shoulder," Isa 9:6, as the key of the house of David was upon Eliakim’s, Isa 22:22. Send ye therefore a lamb to this ruler of the land, Isa 16:1; do him all hearty homage and fealty.
That shall rule my people] Or feed them; {a} for the art of feeding and ruling are sisters. David was taken from following the ewes to feed God’s people; so was Moses, in whose absence, how soon was Israel, as silly sheep, gone out of the way! Christ is the arch-Shepherd, that feeds his people daily, daintily, plentifully, pleasantly, among the lilies, Son 2:16; yea, in his garden of spices, in green pastures of his word, and by the still waters of his sacraments, where we go in and out, and find pasture, Joh 10:9, such as breeds life, and life in more abundance, Mat 2:10. We lie down in peace, Jer 23:4, and need not fear the spiritual Assyrian, Mic 5:5, while we keep us within the hedge, and run to the foddering places; submitting to the ministers, those under-shepherds, Son 1:7-8, who are charged to feed Christ’s sheep, his sheep with golden fleeces; yea, to do it (לי, as the Syriac hath it) for me, for my sake (saith our Saviour), to whom Peter cannot better seal up his love than by taking care of his cure. I know how Bellarmine glosseth that text, {Joh 21:16} "Feed my sheep," that is, Regio more impera, Rule like an emperor: Supremum in Ecclesia dominlum tibi assere, saith Baronius, Domineer over the Church, because the word here used (ποιμαινω, -and so in John) signifieth as well to govern as to feed. But what will they say to βοσκω, the other word there twice used by our Saviour, which always signifieth to feed, and not at all to govern? But these men seize at government, stop feeding, although the Fathers took the text only of feeding by doctrine, and that they beat upon, and urged altogether.
{a} ποιμανει. Psa 78:71. Αγαμεμνονα ποιμενα λαων. Homer. 1Pe 5:4; Son 8:14; Psa 23:2-3.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain And thou Bethlehem in the land of Juda,.... This…
And thou Bethlehem in the land of Juda,.... This prophecy, which the chief priests and scribes produced, as pointing at the place of Christ's birth, is owned by both ancient and later Jews (y) to be a prophecy of the Messiah. The difference between Micah and Matthew is easily reconciled. Bethlehem is called by Micah, Bethlehem Ephratah, and by Matthew, Bethlehem in the land of Judah, and both were one and the same place. Bethlehem Ephratah was in the land of Juda, as appears from the prophecy of Micah itself, from Rut 1:2 and the Septuagint version of Jos 15:60 and is described in this manner by Matthew, partly to distinguish it from another Bethlehem in the land of Zebulun, Jos 19:15 and partly because its other name Ephratah was now disused, and so unknown to Herod, who was unacquainted with the books and prophecies of the Old Testament. Micah says this place was
little among the thousands of Judah. Matthew says, "not the least". But in this is no apparent contradiction, it might be "little" and yet "not the least"; besides, it might be "little" and "not little", or "not the least" in different respects, and at different times; it might be little, mean, and contemptible as to worldly splendour, riches, number of inhabitants, pompous buildings, &c. and yet not be little or mean, when considered as the place of the birth of many great persons, such as Booz, Jesse, David, &c. and especially Christ. It might be little in Micah's time, and yet not in Matthew's; especially since it had received a considerable additional honour by Christ's being born there. Moreover, the words in Micah may be rendered, by way of interrogation, "art thou little, or the least?" To which the answer in Matthew is, "no, thou art not the least", &c. or else the word may be understood, and the text be translated thus; "it is a small thing that thou art among the thousands of Judah, for out of thee", &c. a great honour shall be conferred on thee, the Messiah shall spring from thee. Again, what Micah calls "thousands", are in Matthew called "princes"; the reason of this is, because the tribes of Israel were divided into thousands, and every thousand had its prince; so that though here is a difference in words, yet none in sense. What Micah styles "a ruler in Israel", Matthew expresses by "a governor that shall rule or feed my people Israel"; but in this there is no contradiction. Add to all this, that it should be observed, that the Evangelist is not giving a version of his own, but of the chief priests and scribes; and therefore was it ever so faulty, they, and not he, must be chargeable with it; for he has acted the part of a faithful historian in giving it in the words in which they cited it (z).
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(y) Targum Jon. Jarchi, Aben Ezra, Kimchi & Abendana in loc. Abarbinel Mashmia Jeshua, fol. 62. 2. R. Isaac Chizuk Emuna, p. 279. (z) See my book of the "Prophecies of the Messiah", &c. ch. 6. p. 104-116.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Thou art in nowise the least among the princes…
Thou art in nowise the least among the princes of Judah - That is, among the cities belonging to the princes or heads of thousands in Judah. When this and several other quotations from the Old Testament are compared with the original, it plainly appears, the apostles did not always think it necessary exactly to transcribe the passages they cited, but contented themselves with giving the general sense, though with some diversity of language. The words of Micah, which we render, Though thou be little, may be rendered, Art thou little? And then the difference which seems to be here between the prophet and the evangelist vanishes away. Micah v, 2.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 6. And thou Bethlehem, in the land of…
Verse 6. And thou Bethlehem, in the land of Juda] To distinguish it from Bethlehem, in the tribe of Zebulon. Jos 19:15. See Clarke on Mt 2:1.
Art not the least] In Mic 5:2, it is read, Though thou be little - צעיר להיות tsair lehayoth, little to be. Houbigant, struck with the oddness of the construction of the Hebrew, by dividing the last word, and making a small change in two of the letters, makes the prophet agree with the evangelist, צעיר לא היית tsair lo hayita, thou art not the least. Several learned men are of opinion, that the copy from which St. Matthew quoted, had the text in this way. However, some MSS. of very good note, among which is the Codex Bezae, have μη ελαχιστη ει, for ουδαμως ελαχιστη ει, Art thou not the least? This reconciles the prophet and evangelist without farther trouble. See the authorities for this reading in Griesbach and Wetstein.
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Among the princes of Juda] In Mic 5:2, it is, the thousands of Judah. There is much reason to believe that each tribe was divided into small portions called thousands, as in England certain small divisions of counties are called hundreds. For the proof of the first, the reader is referred to Jdg 6:15, where, instead of my FAMILY is poor in Manasseh, the Hebrew is, my THOUSAND (אלפי) is the meanest in Manasseh: and to 1Sa 10:19, Present yourselves before the Lord by your TRIBES and by your THOUSANDS: and to 1Ch 12:20, Captains of the THOUSANDS of Manasseh. Now these THOUSANDS being petty governments, Matthew renders them by the word ηγεμοσις, because the word princes or governors was more intelligible in the Greek tongue than thousands, though, in this case, they both signify the same. See Wakefield.
That shall rule my people Israel.] οστις ποιμανει, Who shall FEED my people. That is as a shepherd feeds his flock. Among the Greeks, kings are called, by Homer, λαων ποιμενες, shepherds of the people. This appellation probably originated from the pastoral employment, which kings and patriarchs did not blush to exercise in the times of primitive simplicity; and it might particularly refer to the case of David, the great type of Christ, who was a keeper of his father's sheep, before he was raised to the throne of Israel. As the government of a good king was similar to the care a good shepherd has of his flock, hence ποιμην signified both shepherd and king; and ποιμαινω, to feed and to rule among the ancient Greeks.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Mat 2:6. Thou Bethlehem, &c., art not the least…
Mat 2:6. Thou Bethlehem, &c., art not the least among the princes of Juda — It is justly observed by Dr. Doddridge, after Erasmus, here, that “when this and several other quotations from the Old Testament, which we find in the New, come to be compared with the original, and even with the Septuagint, it plainly appears that the apostles did not always think it necessary to transcribe the passages they cited, but sometimes contented themselves with giving the general sense in some little diversity of language.” The words of Micah, which we render, Though thou be little, may be rendered, Art thou little? And his expression, thousands of Judah; and that of the evangelist here, princes, or governors of Judah, are in sense the same, the word thousands being used by the prophet, in allusion to the first division of the tribes of Israel into thousands, hundreds, and other subordinate divisions, over every one of which thousands was a prince or chief. But for a full explanation of both passages the reader is referred to the note on Mic 5:2.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain And thou Bethlehem, &c. This was a clear prophecy…
And thou Bethlehem, &c. This was a clear prophecy concerning the Messias, foretold by Micheas; (chap. v. 2,) yet the words which we read in the evangelist are not quite the same as we find in the prophet, either according to the Hebrew or to the Greek text of the Sept. The chief difference is, that in the prophet we read: And thou Bethlehem art little; but in the evangelist, thou art not the least. Some answer that the words of the prophet are to be expounded by way of an interrogation, art thou little? It is certain the following words, both in the prophet and in the gospel, out of thee shall come forth a leader or a captain, &c. shew that the meaning is, thou art not little. St. Jerome’s observation seems to clear this point: he tells us, that the Jewish priests, who were consulted, gave Herod the sense, and not the very words of the prophet; and the evangelist, as an historian, relates to us the words of these priests to Herod, no the very words of the prophet. (Witham) --- The testimony of the chief priests proves that this text of Micheas was even then generally applied to the Messias, and that to Him alone it must be referred according to the letter. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain And thou, Bethlehem, in the land of Juda--the "in"…
And thou, Bethlehem, in the land of Juda--the "in" being familiarly left out, as we say, "London, Middlesex."
art not the least among the princes of Juda: for out of thee shall come a Governor, &c.--This quotation, though differing verbally, agrees substantially with the Hebrew and the Septuagint. For says the prophet, "Though thou be little, yet out of thee shall come the Ruler"--this honor more than compensating for its natural insignificance; while our Evangelist, by a lively turn, makes him say, "Thou art not the least: for out of thee shall come a Governor"--this distinction lifting it from the lowest to the highest rank. The "thousands of Juda," in the prophet, mean the subordinate divisions of the tribe: our Evangelist, instead of these, merely names the "princes" or heads of these families, including the districts which they occupied
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that shall rule--or "feed," as in the Margin.
my people Israel--In the Old Testament, kings are, by a beautiful figure, styled "shepherds" (Eze 34:1-10, &c.). The classical writers use the same figure. The pastoral rule of Jehovah and Messiah over His people is a representation pervading all Scripture, and rich in import. (See Psa 23:1-6; Isa 40:11; Eze 37:24; Joh 10:11; Rev 7:17). That this prophecy of Micah referred to the Messiah, was admitted by the ancient Rabbins.
The Wise Men Despatched to Bethlehem by Herod to See the Babe, and Bring Him Word, Make a Religious Offering to the Infant King, but Divinely Warned, Return Home by Another Way (Mat 2:7-12).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 6. And thou Bethlehem — The New Testament quotations…
6. And thou Bethlehem — The New Testament quotations will often be found to vary from the passage in the Old. New Testament writers sometimes quoted the words of the Hebrew precisely; sometimes quoted the Septuagint or Greek translation, which was commonly read by the Jews of their day; and sometimes quoted substantially, with such variations as rendered the passage more clear, without misrepresenting the original divine mind in the passage.
This passage in the Old Testament reads thus: But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel. Mic_5:2. The evangelist leaves out Ephratah as a name now little known, and substitutes land of Judah as expressing the same limitation of the site of Bethlehem. Though thou be little, in the Hebrew, the evangelist changes to art not the least; for the smallness of the external size is mentioned by the Hebrew to imply its not being small in divine favour, as expressed by the evangelist. Matthew puts princes, or rulers of a thousand apiece, for the thousands themselves, which amounts to the same thing.
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This is a most signal passage of prophecy, for many reasons, among which are the following:
1. It was the uniform practice of the ancient Jews, agreeing with Herod’s Sanhedrim, to apply it to the Messiah. “All the Jewish interpreters,” says Hengstenberg, “with the Chaldee at their head, (who paraphrase the closing part of the passage, ‘from thee shall the Messiah go forth to me, before me,’) maintain the application to the Messiah.” But so fatal to their own cause has this proved that the modern Jews have been obliged to abandon their ancient interpretation!
2. This prophecy brings to a point a whole series of converging prophecies. First we have the Edenic prediction of the seed of the woman; it is narrowed to the line of Shem; next to the line of Abraham, to that of Isaac, Jacob, Judah, David, and finally to the city of David, Bethlehem.
3. This pointing to Bethlehem made more conspicuous the fact that Jesus was of the royal line of David. It pointed to the place where David spent his boyhood; and to the place where the record of the pedigree of Jesus was to be found, so completing the evidence presented in Matthew’s genealogy. Moreover, of the two cities of David, Jerusalem and Bethlehem, the latter is selected as the starting place of both David and Jesus, each from a humble origin, the latter from the decayed line of the former.
4. And those who complain that the whole account of the Messiah’s birth seems an obscure and humble matter, in a narrow corner of the world, unlike what an incarnation should be, should take into consideration how clear are the predictions that God would fling the vail over that transaction. See note on Mat_2:23.
5. The predicted birth of Jesus in Bethlehem, of the line of David, and so of the tribe of Judah, settles the point that the Messiah has come. Not only was it predicted that Messiah should appear during the second temple, (which is now no more,) but the tribeship of Judah and the lineage of David are lost. All traces of the royal line disappeared at the fall of Jerusalem and the dispersion of their race.
6. Finally, no infidel can say these prophecies were forged by Christians, or were made to suit the event, for the records are preserved by our opponents, the Jews. The Hebrews keep our library of proofs. Judaism furnishes the prophecy; Christianity furnishes the fulfilment; and how will infidelity explain the agreement?
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 6. And thou Bethlehem, &c.] Mic_5:2. The quotation nearly…
6. And thou Bethlehem, &c.] Mic_5:2. The quotation nearly corresponds with the Hebrew text, the literal translation of which is: But thou Bethlehem Ephratah, though thou be little to be among the thousands of Judah, yet out of thee shall come forth unto me he that is to be ruler in Israel.
The LXX. is singularly different both in words and construction—a proof of the Hebrew original of this gospel; for the Greek translation of the prophecy is evidently independent of the LXX.
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A reflection of this prophecy became prevalent in the East. Accordingly the Roman historians designate the Emperor Vespasian as the Eastern Prince who was destined to rule the world: “Percrebuerat Oriente toto vetus et constans opinio esse in fatis ut eo tempore Judæa profecti rerum potirentur. Id de Imperatore Romano quantum postea eventu paruit prædictum Judæi ad se trahentes rebellarunt.” Suet. Vesp. iv. Similarly Tac. Hist. Mat_2:13. Comp. Joseph. B. J. vi. 5. 4. See above, Mat_2:2.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (6) And thou Bethlehem. . . .—The Evangelist is…
(6) And thou Bethlehem. . . .—The Evangelist is not quoting the prophecy of Micah himself, but recording it as it was quoted by the scribes. This in part explains the fact that he does not give either the version of the LXX., or a more accurate rendering of the Hebrew, but a free paraphrase. As the Targum, just referred to, belongs to this period, it is perfectly possible that the writer of it may have been one of the Council. At any rate, his Messianic reference of the passage was likely to be dominant. The chief difference for the English reader to note is, that the Hebrew gives “thou art little among the thousands (i.e., as in Jdg_6:15, the families or clans) of Judah;” the version given by St. Matthew, “thou art not the least among the princes.” The prophet contrasts the outward insignificance with the spiritual greatness. The paraphrast sees the outward transfigured by the glory of the spiritual. So again the simpler “out of thee shall he come forth unto me that is to be ruler in Israel” is paraphrased into “out of thee shall come a Governor that shall rule (e.g., feed, as a shepherd) my people Israel.” The fact that the scribes stopped, and did not go on to the words that told of the Ruler as one “whose goings forth have been from of old, from everlasting,” may have arisen either from an unwillingness to bring that aspect of the expected Christ before the mind of Herod, or, possibly, from an equal unwillingness to face it themselves.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And thou Bethlehem, in the land of Jude, art…
And thou Bethlehem, in the land of Jude, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel; and thou Bethlehem, land of Judah, art in no wise least among the princes of Judah: For out of thee shall come forth a governor, which shall be shepherd of my people Israel (Revised Version). In this quotation from Mic_5:2 notice the following Variations from the Hebrew, and practically from the LXX:
(1) "Land of Judah" for "Ephratah"; an unimportant change in the terms of definition.
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(2) "Art in no wise least" for "which art little to be"; a verbal contradiction probably, but also unimportant, as the thought of the context in Micah is of Bethlehem"s greatness.
(3) "Princes" for "thousands." This may be due
(a) to a different pointing of the Hebrew, ypeluaB for ypelaB (cf. the rabbinic commentary, "Metzud. Zion."), or
(b) to understanding ypelaB as "families", (Jud_1:6:15; cf. Revised "Version margin) and then concentrating the family in its head.
(4) "For out of thee shall come forth a governor, which shall be shepherd of my people Israel" for "out of thee shall one come forth unto me that is to be ruler in Israel." This is a paraphrase, with a paraphrastic addition from 2Sa_5:2, (2Sa_7:7) in order to distinctly identify the ruler with Messiah. Nothing is commoner in Jewish authors than the silent conjunction of quotations from separate contexts. In this case the thought of the shepherd in Mic_5:4 made the addition from Samuel the more easy. It must also be noticed that the reference of the passage in Micah to Christ is fully borne out by Jewish writers. Though they generally explain the rest of the verse as referring to the long lapse of time from David himself, they understand the ruler to be Messiah. But it is not usual with Jewish interpreters to understand the reference to Bethlehem as implying the place of Messiah"s own birth. They generally take it as referring to the home of David, Messiah"s ancestor. And this is the more natural meaning of the prophecy. The quotation, however, from the Jerusalem Talmud already given on ver. 1, and the Targum of Jonathan on Gen_35:21 ("the tower of Edar the place whence King Messiah is about to be revealed in the end of the days"), endorse the thoroughly Jewish character of the reply given to Herod. (cf. also Joh_7:42) If it be asked why St. Matthew does not give an exact and verbal rendering of the Hebrew, the answer may be made that he probably gives the current form of its exposition. The high priests and scribes would have doubtless quoted it accurately in the process of weighing Micah"s statement, but when, as here, they were only reproducing the result that they had arrived at, they would care for only the substance of the prophet"s teaching (cf. the paraphrastic rendering of the Targum). In the land of Judah; Revised Version omits in (Bhyleeda). "Bethlehem-Judah" would have presented no difficulty, for a town was often distinguished by the apposition of the name of the district in which it was situated; e.g. Ramoth-Gilead, Kedesh-Naphtali. It seems best to explain the gh as a mere expansion of "Judah". (cf. RAPC 1Ma 5:68, azwton ghn allofulwn , where probably the thought was Ashdod-Philistia) It is, however, possible that gh is here used in the sense of "the town and its surrounding district, over which district, it is to be observed, Herod extended his massacre (verse 16)" (Humphrey, in loc.).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain A Governor.
Mat_2:6
A Governor.
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Messiahs government
I. The character of the Governor,
1. His dignity (Rom_9:5; Col_2:9; Jer_33:6; Isa_45:18; Isa_45:24; Rom_14:11-12; Joh_1:1, and others). Suitably sustained by His attributes.
2. His condescension (Php_2:5-8).
3. His fidelity-to Him by whom He was appointed (Mat_22:37-38; Mat_5:17-19; Luk_2:49; Mat_3:15; Joh_4:31-34); to them for whom He was appointed (Joh_16:12-13; Joh_16:33; Eph_4:7-13; Luk_12:50; Heb_2:14-18; Heb_7:25).
4. His clemency. Ever ready to pardon, etc.
II. The character of his subjects.
III. The character of his government.
1. Divine and spiritual (Luk_10:18; Col_1:13; Heb_1:14; Eph_1:18; Col_2:2-3).
2. Mild and equitable. Rules without coercion (Psa_119:32).
3. Vigorous and effective (2Ch_16:9; Psa_11:4-7; Psa_24:7-10; Psa_103:19-21; Col_2:15; Heb_2:14; Rom_8:34-39).
4. Staple, prosperous, everlasting (Heb_12:28; Isa_9:7; Dan_7:27; Heb_1:8). Application: Let the enemies of this government tremble (1Co_15:15; Psa_2:9; Rom_2:4; Rom_2:8-9); submit and find peace (Psa_2:10-12). Let the subjects of this government rejoice in anticipation of its progressive and rapid conquests, and its final triumph (Psa_2:7-8; Rev_7:9-12). (Zeta.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 6. And thou Bethlehem. The quotation is made freely…
6. And thou Bethlehem. The quotation is made freely from the Septuagint version (Greek), which was in common use, and from which the Savior and his apostles constantly quoted. The Hebrew is literally, “But thou Bethlehem Ephrata, too small to be among the thousands of Judah (i. e., the towns where the heads of thousands resided, the chief towns in the distribution of the tribes), out of thee shall come forth one who is to be the ruler of Israel.” Princes. Put for towns, where the princes or head of thousands lived.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 2:6 Bethlehem, a small village, had a privileged status…
2:6 Bethlehem, a small village, had a privileged status as the birthplace of King David. The religious leaders knew from the prophets (1:22) that the Messiah would be born there. • King David had been a shepherd in his youth, and as king he became the shepherd of Israel (2 Sam 5:2). Micah 5:2-4 foresees the Messiah as a shepherd (cp. Ps 23:1).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.