English Standard Version
Woe is me! For I have become as when the summer fruit has been gathered, as when the grapes have been gleaned: there is no cluster to eat, no first-ripe fig that my soul desires.
King James Bible
Woe is me! for I am as when they have gathered the summer fruits, as the grapegleanings of the vintage: there is no cluster to eat: my soul desired the firstripe fruit.
American Standard Version
Woe is me! for I am as when they have gathered the summer fruits, as the grape gleanings of the vintage: there is no cluster to eat; my soul desireth the first-ripe fig.
Woe is me, for I am become as one that gleaneth in autumn the grapes of the vintage: there is no cluster to eat, my soul desired the firstripe figs.
English Revised Version
Woe is me! for I am as when they have gathered the summer fruits, as the grape gleanings of the vintage: there is no cluster to eat; my soul desireth the firstripe fig.
Webster's Bible Translation
Woe is me! for I am as when they have gathered the summer fruits, as the grape-gleanings of the vintage: there is no cluster to eat: my soul desired the first ripe fruit.
Micah 7:1 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The prophet sees this overthrow of Edom from its lofty height as something that has already happened, and he now depicts the utter devastation of Edom through the medium of the enemies whom Jehovah has summoned against it. Obadiah 1:5. "If thieves had come to thee, if robbers by night, alas, how art thou destroyed! would they not steal their sufficiency? If vine-dressers had come to thee, would they not leave gleanings? Obadiah 1:6. How have the things of Esau been explored, his hidden treasures desired! Obadiah 1:7. Even to the border have all the men of thy covenant sent thee: the men of thy peace have deceived thee, overpowered thee. They make thy bread a wound under thee. There is no understanding in him." In order to exhibit the more vividly the complete clearing out of Edom, Obadiah supposes two cases of plundering in which there is still something left (Obadiah 1:5), and then shows that the enemies in Edom will act much worse than this. אם with the perfect supposes a case to have already occurred, when, although it does not as yet exist in reality, it does so in imagination. גּנּבים are common thieves, and שׁדדי לילה robbers by night, who carry off another's property by force. With this second expression, the verb בּאוּ לך must be repeated. "To thee," i.e., to do thee harm; it is actually equivalent to "upon thee." The following words איך נדמיתה cannot form the apodosis to the two previous clauses, because nidmēthâh is too strong a term for the injury inflicted by thieves or robbers, but chiefly because the following expression הלוא יגנבוּ וגו is irreconcilable with such an explanation, the thought that thieves steal דּיּם being quite opposed to nidmâh, or being destroyed. The clause "how art thou destroyed" must rather be taken as pointing far beyond the contents of Obadiah 1:5 and Obadiah 1:6. It is more fully explained in Obadiah 1:9, and is thereby proved to be a thought thrown in parenthetically, with which the prophet anticipates the principal fact in his lively description, in the form of an exclamation of amazement. The apodosis to 'im gannâghı̄m (if robbers, etc.) follows in the words "do they not steal" ( equals they surely steal) dayyâm, i.e., their sufficiency (see Delitzsch on Isaiah 40:16); that is to say, as much as they need, or can use, or find lying open before them. The picture of the grape-gatherers says the same thing. They also do not take away all, even to the very last, but leave some gleanings behind, not only if they fear God, according to Leviticus 19:10; Deuteronomy 24:21, as Hitzig supposes, but even if they do not trouble themselves about God's commandments at all, because many a bunch escapes their notice which is only discovered on careful gleaning. Edom, on the contrary, is completely cleared out. In Deuteronomy 24:6 the address to Edom passes over into words concerning him. עשׂו is construed as a collective with the plural. איך is a question of amazement. Châphas, to search through, to explore (cf. Zephaniah 1:12-13). Bâ‛âh (nibh‛ū), to beg, to ask; here in the niphal to be desired. Matspōn, ἁπ. λεγ. from tsâphan, does not mean a secret place, but a hidden thing or treasure (τὰ κεκρυμμένα αὐτοῦ, lxx). Obadiah mentions the plundering first, because Petra, the capital of Edom, was a great emporium of the Syrio-Arabian trade, where many valuables were stored (vid., Diod. Sic. xix. 95), and because with the loss of these riches the prosperity and power of Edom were destroyed.
(Note: Jeremiah (Jeremiah 49:9) has greatly altered the words of Obadiah, dropping the comparison of the enemy to thieves and grape-gatherers, and representing the enemy as being themselves grape-gatherers who leave no gleaning, and thieves who waste till they have enough; and thereby considerably weakening the poetical picture.)
Treasury of Scripture Knowledge
when they have gathered the summer fruits. Heb. the gatherings of summer. as.
For thus it shall be in the midst of the earth among the nations, as when an olive tree is beaten, as at the gleaning when the grape harvest is done.
and the fading flower of its glorious beauty, which is on the head of the rich valley, will be like a first-ripe fig before the summer: when someone sees it, he swallows it as soon as it is in his hand.
One basket had very good figs, like first-ripe figs, but the other basket had very bad figs, so bad that they could not be eaten.
Like grapes in the wilderness, I found Israel. Like the first fruit on the fig tree in its first season, I saw your fathers. But they came to Baal-peor and consecrated themselves to the thing of shame, and became detestable like the thing they loved.
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