English Standard Version
“Look among the nations, and see; wonder and be astounded. For I am doing a work in your days that you would not believe if told.
King James Bible
Behold ye among the heathen, and regard, and wonder marvellously: for I will work a work in your days, which ye will not believe, though it be told you.
American Standard Version
Behold ye among the nations, and look, and wonder marvellously; for I am working a work in your days, which ye will not believe though it be told you.
Behold ye among the nations, and see: wonder, and be astonished: for a work is done in your days, which no man will believe when it shall be told.
English Revised Version
Behold ye among the nations, and regard, and wonder marvelously: for I work a work in your days, which ye will not believe though it be told you.
Webster's Bible Translation
Behold ye among the heathen, and regard, and wonder marvelously: for I will work a work in your days, which ye will not believe though it be told you.
Habakkuk 1:5 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The judgment will not stop at Samaria, however, but spread over Judah. The prophet depicts this by saying that he will go about mourning as a prisoner, to set forth the misery that will come upon Judah (Micah 1:8, Micah 1:9); and then, to confirm this, he announces to a series of cities the fate awaiting them, or rather awaiting the kingdom, by a continued play upon words founded upon their names (Micah 1:10-15); and finally he summons Zion to deep mourning (Micah 1:16). Micah 1:8. "Therefore will I lament and howl, I will go spoiled and naked: I will keep lamentation like the jackals, and mourning like the ostriches. Micah 1:9. For her stripes are malignant; for it comes to Judah, reaches to the gate of my people, to Jerusalem." על־זאת points back to what precedes, and is then explained in Micah 1:9. The prophet will lament over the destruction of Samaria, because the judgment which has befallen this city will come upon Judah also. Micah does not speak in his own name here as a patriot (Hitzig), but in the name of his nation, with which he identifies himself as being a member thereof. This is indisputably evident from the expression אילכה שׁילל וערום, which describes the costume of a prisoner, not that of a mourner. The form אילכה with י appears to have been simply suggested by אילילה. שׁילל is formed like הידד in Isaiah 16:9-10, and other similar words (see Olshausen, Gramm. p. 342). The Masoretes have substituted שׁלל, after Job 12:17, but without the slightest reason. It does not mean "barefooted," ἀνυπόδετος (lxx), for which there was already יחף in the language (2 Samuel 15:30; Isaiah 20:2-3; Jeremiah 2:25), but plundered, spoiled. ערום, naked, i.e., without upper garment (see my comm. on 1 Samuel 19:24), not merely vestitu solido et decente privatus. Mourners do indeed go barefooted (yâchēph, see 2 Samuel 15:30), and in deep mourning in a hairy garment (saq, 2 Samuel 3:31; Genesis 37:34, etc.), but not plundered and naked. The assertion, however, that a man was called ̀ârōm when he had put on a mourning garment (saq, sackcloth) in the place of his upper garment, derives no support from Isaiah 20:2, but rather a refutation. For there the prophet does not go about ‛ârōm veyâchēph, i.e., in the dress of a prisoner, to symbolize the captivity of Egypt, till after he has loosened the hairy garment (saq) from his loins, i.e., taken it off. And here also the plundering of the prophet and his walking naked are to be understood in the same way. Micah's intention is not only to exhibit publicly his mourning fore the approaching calamity of Judah, but also to set forth in a symbolical form the fate that awaits the Judaeans. And he can only do this by including himself in the nation, and exhibiting the fate of the nation in his own person. Wailing like jackals and ostriches is a loud, strong, mournful cry, those animals being distinguished by a mournful wail; see the comm. on Job 30:29, which passage may possibly have floated before the prophet's mind. Thus shall Judah wail, because the stroke which falls upon Samaria is a malignant, i.e., incurable (the suffix attached to מכּותיה refers to Shōmerōn, Samaria, in Micah 1:6 and Micah 1:7. For the singular of the predicate before a subject in the plural, see Ewald, 295, a, and 317, a). It reaches to Judah, yea, to Jerusalem. Jerusalem, as the capital, is called the "gate of my people," because in it par excellence the people went out and in. That עד is not exclusive here, but inclusive, embracing the terminus ad quem, is evident from the parallel "even to Judah;" for if it only reached to the border of Judah, it would not have been able to come to Jerusalem; and still more clearly so from the description in Micah 1:10. The fact that Jerusalem is not mentioned till after Judah is to be interpreted rhetorically, and not geographically. Even the capital, where the temple of Jehovah stood, would not be spared.
Treasury of Scripture Knowledge
"'Look, you scoffers, be astounded and perish; for I am doing a work in your days, a work that you will not believe, even if one tells it to you.'"
Astonish yourselves and be astonished; blind yourselves and be blind! Be drunk, but not with wine; stagger, but not with strong drink!
therefore, behold, I will again do wonderful things with this people, with wonder upon wonder; and the wisdom of their wise men shall perish, and the discernment of their discerning men shall be hidden."
"Son of man, what is this proverb that you have about the land of Israel, saying, 'The days grow long, and every vision comes to nothing'?
For I am the LORD; I will speak the word that I will speak, and it will be performed. It will no longer be delayed, but in your days, O rebellious house, I will speak the word and perform it, declares the Lord GOD."
O LORD, I have heard the report of you, and your work, O LORD, do I fear. In the midst of the years revive it; in the midst of the years make it known; in wrath remember mercy.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.