Micah is the 6th of the 12 books of Minor Prophets in the Old Testament of the Bible.弥迦是第六的12个图书轻微的先知在旧约的圣经。 Composed of both dire warnings and encouraging promises, this small but important book records the prophet Micah's preaching in Judah in the late 8th century BC.组成，其中兼有可怕的警告和鼓励的承诺，这个小但重要的书记录了先知弥迦的说教，在犹大在后期公元前8世纪。 Micah observed the Assyrians' conquest of northern Israel and predicted the destruction of Jerusalem as punishment for social injustice and corruption among the priests and political leadership.弥迦观察亚述人'征服了以色列北部和预测的破坏耶路撒冷作为惩罚社会不公和腐败之间的司铎和政治领导。 His call for justice is tempered by the promise of a messianic ruler from Bethlehem (5:2 - 6) whose reign shall see swords beaten into plowshares (4:3).他呼吁正义是锻炼所承诺的一个弥赛亚的统治者从伯利恒（ 5点02分-六） ，其统治将看到刀剑为犁殴打（ 4 :3） 。 Most scholars believe that chapters 4 - 7 were written after the time of Micah.多数学者认为，章4 -7人的书面后的时间弥迦。
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Micah, a shortened form of Micaiah, who is like Jehovah?弥迦，缩短了形式迈凯亚，谁是像耶和华呢？ (1.) A man of Mount Ephraim, whose history so far is introduced in Judg. （ 1 ）一名男子山ephraim ，其历史，到目前为止，介绍了在judg 。 17, apparently for the purpose of leading to an account of the settlement of the tribe of Dan in Northern Palestine, and for the purpose also of illustrating the lawlessness of the times in which he lived (Judg. 18; 19:1-29; 21:25). 17日，显然是为目的的领导的一个帐户的解决部落丹在北部的巴勒斯坦，并且为目的，也说明了无法无天的时代他在其中生活（ judg. 18岁; 19:1-29 ; 21时25分） 。 (2.) The son of Merib-baal (Mephibosheth), 1 Chr. （ 2 ）的儿子merib -巴力（非波设） ， 1人权委员会。 8:34, 35. 8时34分， 35 。 (3.) The first in rank of the priests of the family of Kohathites (1 Chr. 23:20). （ 3 ）在第一级的祭司的家庭的kohathites （ 1人权委员会。 23时20分） 。 (4.) A descendant of Joel the Reubenite (1 Chr. 5:5). （ 4 ） 。后代的Joel该reubenite （ 1人权委员会。 5:5 ） 。 (5.) "The Morasthite," so called to distinguish him from Micaiah, the son of Imlah (1 Kings 22:8). （ 5 ） “ morasthite ， ”所谓的区别，他从迈凯亚，儿子imlah （ 1国王22时08分） 。 He was a prophet of Judah, a contemporary of Isaiah (Micah 1:1), a native of Moresheth of Gath (1:14, 15).他是一位先知的犹大，一个当代的以赛亚书（弥迦1:1 ） ，土生土长的moresheth的迦特（ 1时14分， 15岁） 。 Very little is known of the circumstances of his life (comp. Jer. 26:18, 19).很少是已知的情况，他的生命（ comp.哲。 26:18 ， 19 ） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The Book of Micah is the sixth in order of the so-called minor prophets.这本书的弥迦是在第六秩序等所谓轻微的先知。 The superscription to this book states that the prophet exercised his office in the reigns of Jotham, Ahaz, and Hezekiah.该superscription这本书的国家先知行使他的办公室在时期jotham ，亚哈斯， hezekiah 。 If we reckon from the beginning of Jotham's reign to the end of Hezekiah's (BC 759-698), then he ministered for about fifty-nine years; but if we reckon from the death of Jotham to the accession of Hezekiah (BC 743-726), his ministry lasted only sixteen years.如果我们估计，从一开始就jotham的统治到去年底， hezekiah的（公元前759-698 ） ，然后他ministered约59年，但如果我们估计，从死亡jotham ，以加入hezekiah （公元前743-726 ） ，他的部只持续十六年。 It has been noticed as remarkable that this book commences with the last words of another prophet, "Micaiah the son of Imlah" (1 Kings 22:28): "Hearken, O people, every one of you."它已注意到，作为显着，这本书开始，与去年的话，另一种先知， “迈凯亚的儿子imlah ” （ 1国王22时28分）说： “倾听，澳人，你们每一个人” 。 The book consists of three sections, each commencing with a rebuke, "Hear ye," etc., and closing with a promise, (1) ch.这本书共分三节，每展开与训斥， “听叶”等，并关闭与承诺， （ 1 ）的CH 。 1; 2; (2) ch. 1 ; 2 ; （ 2 ）的CH 。 3-5, especially addressed to the princes and heads of the people; (3) ch.三月五日，特别是给王子和政府首脑的人民群众; （ 3 ）的CH 。 6-7, in which Jehovah is represented as o the holding a controversy with his people: the whole concluding with a song of triumph at the great deliverance which the Lord will achieve for his people.六月七日，在这种耶和华是派代表作为输出持有争议，与他的人民：整个结论与一首歌的胜利，在大解脱，这勋爵将实现为他的人民。
The closing verse is quoted in the song of Zacharias (Luke 1:72, 73).截止诗是引用的这首歌的撒迦利亚（路1:72 ，第73段） 。 The prediction regarding the place "where Christ should be born," one of the most remarkable Messianic prophecies (Micah 5:2), is quoted in Matt.预测有关的地方“ ，而应该是基督诞生的时候， ”其中一个最显着弥赛亚的预言（弥迦5时02分） ，是引述在马特。 2:6. 2时06分。 There are the following references to this book in the New Testament:, 5:2, comp.有以下的提述，这本书在新约圣经： ， 5时02分，可比。 Matt.马特。 2:6; John 7:42. 2时06分;约翰7时42分。 7:6, comp. 7时06分，可比。 Matt.马特。 10:21, 35, 36. 10时21分， 35 ， 36 。 7:20, comp. 7时20分，可比。 Luke 1:72, 73.卢克1:72 ， 73 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The little known of Micah is briefly stated.这个鲜为人知的海地文职支助团的简要说明。 Calling himself a Morasthite indicates Moresheth, or Mareshah, as his birthplace in southwestern Judah, near Gath.自称一morasthite表明moresheth ，或玛利沙，作为他的出生地在西南地区的犹大，近迦特。 The time of his prophesying is shown in the same verse by the reference to the kings of Judah, as between 758 to 700 BC He seems to have been the writer of his own book, if we may judge from the personal allusions in chapter 3:1, 8, and to have died in peace, judging by Jeremiah 26:18, 19.的时候，他prophesying结果表明，在相同的诗句所提到国王的犹大，正如之间758至公元前700年，他似乎已作家，他自己的书，如果我们的法官可能会从个人典故在第3章： 1 ， 8 ，并有死亡，在和平，从耶利米26:18 ， 19 。 He is frequently referred to as a prophet, and his utterances quoted, not only in the instances above given, but in Isaiah 2:2-4 and 41:15; Ezekiel 22: 27; Zephaniah 3:19; Matthew 2:5; and John 7:42.他经常被称为先知，和他所引述的话语，不仅是在上述实例给出了，但在以赛亚书2:2-4和41:15 ;以西结书22 ： 27 ; zephaniah 3时19分;马太2时05分;和约翰7时42分。 Jesus quotes him in Matthew 10:35, 36.耶稣的行情，他在马太10时35分， 36 。 For further references to his period, see our lessons on Isaiah.为进一步提到他的期间，看到我们的教训，对以赛亚书。
What language shows that the millennial age is referred to, and no period which has yet appeared in the history of the world?什么语言显示，千年的年龄是指，并没有期，至今仍未出现在世界历史的呢？ How do verses 3 and 4 strengthen this conviction?如何诗第3和第4 ，加强了这个信念？ What expression in verse 7 almost directly states this to be the case?什么表达的诗几乎直接七国，这是如此呢？ In Joel we saw that prior to Israel's deliverance, and, as incident thereto, the Gentile nations will be besieging Jerusalem and desirous of seizing her, and that Jehovah will interpose on her behalf.在我们看到的Joel之前，以色列的解脱，并作为事件时，该詹蒂莱联合国将围攻耶路撒冷和渴望抓住她，并且耶和华将介入对她的代表。 How do the closing verses of this chapter parallel that prophecy?如何关闭诗这一章的平行认为，预言？
Addressing ourselves to chapter 5, we discover what is the common teaching of the prophets that these good times coming for Israel and Judah are connected with the Person and work of the Messiah.解决自己第5章，我们发现，什么是共同的教学先知，这些好的时候，未来以色列和犹大是与人及工作弥赛亚。 How is that led up to in verse 2?是如何导致直至在新诗二？ To be sure, these words are quoted in Matthew 2, to apply to the first coming of Christ, but that does not exclude His second coming.可以肯定的是，这些话是引述在马太2 ，适用于第一次的到来，基督，但并不排除他第二次来。 Moreover, all the succeeding verses in this chapter point to events which did not occur at His first coming, but will be found to be uniformly predicated of His second coming.此外，所有成功的诗在这一章中指向的事件并没有出现在他的首未来，但会被发现，以统一为前提的，他第二次来。
It is beautiful to see the spirit of confession and submission in verse 9, and the certainty of triumph over every foe, verse 10.这是美丽的看到的精神和提交供认在诗九，肯定战胜一切敌人，韵文10 。 Observe how Jehovah Himself speaks through the prophet in verses 11-13.观察如何耶和华说，自己通过先知在韵文11月13日。 (Revised Version). （修订版） 。 See the promise of interposition on Israel's behalf in that day, verse 15; and the confusion of the Gentile nations at their triumph, and their own discomfiture, 16, 17.见的承诺，干预对以色列的代表在这一天，韵文15和混乱的詹蒂莱联合国在他们的胜利，和他们自己的discomfiture ， 16 ， 17 。 Of course, the temporal blessings thus coming upon Israel are all predicated of their return to the Lord and His forgiveness of their sins (18, 19).当然，颞祝福，因此，未来后，以色列都取决于他们返回到主，他宽恕他们的捷联惯导系统（ 18日， 19日） 。 Nevertheless these things will take place on the ground of the original promise to Abraham (20).不过，这些事情会发生在地面上的原有承诺，石礼谦（ 20 ） 。
Questions 1. 问题 1 。 What can you say of the history of Micah?你如何能说的历史弥迦？ 2. 2 。 Name the three great divisions of the book.名称的三个伟大的师这本书。 3. 3 。 Analyze chapters 1-3.分析章节1-3 。 4. 4 。 With what future event is the deliverance of Israel always associated?与什么样的未来事件是解脱，以色列始终相关的呢？ 5. 5 。 What makes the closing chapter particularly affecting?更令闭幕章特别影响？
Micheas (Hebr. Mikhah; Jeremiah 26:18: Mikhayah keth.), the author of the book which holds the sixth place in the collection of the Twelve Minor Prophets, was born at Moresheth (Micah 1:1; Jeremiah 26:18), a locality not far from the town of Geth (Micah 1:14). micheas （ hebr. mikhah ;耶利米26:18 ： mikhayah keth ） ，本书的作者拥有第六位，在收集的12小先知，出生于moresheth （弥迦1:1 ;耶利米26:18 ） ，一个地方的不远处的镇geth （弥迦1时14分） 。 Jerusalem was the scene of his ministry, and it occurred, as we learn from the title of his book, under the Kings Joathan (c. 740-735 BC), Achaz (735-727?), and Ezechias (727-698?).耶路撒冷是现场，他部，和它发生，因为我们学习的标题他的著作，根据国王joathan （长740-735 BC ）的，阿哈茨（ 735-727 ） ，和埃泽希亚什（ 727-698 ？ ） 。 We do not, however, appear to possess any of his addresses prior to the reign of Ezechias.我们不这样做，不过，似乎拥有任何他的地址之前统治埃泽希亚什。 He was thus a contemporary of the Prophet Isaias.因此，他一个当代的先知伊萨亚斯。 His book falls into three parts.他的著作瀑布分为三部分。
Part One (Chapters 1-3)第一部分（第一章1-3 ）
The first part consists of chapters 1-3.第一部分构成的章节1-3 。 Micheas begins by announcing the impending destruction of Samaria as a punishment for its sins, and Jerusalem also is threatened. micheas开始宣布即将销毁撒马利亚作为一种惩罚为捷联惯导系统，和耶路撒冷，也正受到威胁。 In chapter 2 the prophet develops his threats against the Kingdom of Juda and gives his reasons for them.在第2章先知发展的威胁，他对英国的juda并给出了他的原因。 In chapter 3 he utters his reproaches with greater distinctness against the chief culprits: the prophets, the priests, the princes, and the judges.在第3章，他utters他的指责与更大的特异性对罪魁祸首：先知，祭司，王子，和法官。 Because of their transgressions, Sion shall be ploughed as a field, etc. (3, 12).因为他们的越轨行为，锡永，应拨作为一个领域，等（ 3 12 ） 。 This passage was quoted by the defenders of Jeremias against those who wished to punish with death the boldness with which the latter had announced God's chastisements: Micheas of Morashti was not punished with death, but, on the contrary, Ezechias and the people did penance and the Lord withdrew his threat against Jerusalem (Jeremiah 16:18 sq.).这段话被引述的维护者jeremias对那些谁希望惩治与死亡的气魄与后者曾宣布上帝的chastisements ： micheas的morashti不是惩罚与死亡，但与此相反，埃泽希亚什和人民没有penance和主撤回其对耶路撒冷的威胁（耶利米16时18平方） 。 There is a general consensus of opinion to attribute to the Prophet Micheas the authorship of this part of the book; serious doubts have been expressed only concerning 2:11-12.有一种普遍的共识意见属性先知micheas作者这部分的图书;严重怀疑已表示，只有关于2:11-12 。 Chapters 1-3 must have been composed shortly before the destruction of the Kingdom of Samaria by the Assyrians (722 BC).章1-3必须已在短期内组成的前销毁王国撒马利亚由亚述人（ 722 BC ）的。
Part Two (Chapters 4-5)第二部分（章节4-5 ）
In the second part (4-5), we have a discourse announcing the future conversion of the nations to the Law of Yahweh and describing the Messianic peace, an era to be inaugurated by the triumph of Israel over all its enemies, symbolized by the Assyrians.在第二部分（ 4-5 ） ，我们有一个话语，宣布今后的转换的世界各国的法律雅巍和描述弥赛亚的和平，一个时代即将就任由以色列的胜利，超过其所有的敌人，象征着由亚述人。 In 5:1 sq.在5点01平方米 (Hebr., 2 sq.), the prophet introduces the Messianic king whose place of origin is to be Bethlehem-Ephrata; Yahweh will only give up his people "till the time wherein she that travaileth shall bring forth", an allusion to the well-known passage of Isaiah 7:14. （ hebr. ， 2平方米） ，先知介绍了救世主的国王，其原籍地的是要伯利恒-埃夫拉塔;雅巍将只有放弃他的人民“ ，直到时间，其中，她认为， travaileth应当将出来” ，暗指向著名通过以赛亚书7时14分。 Several recent critics have maintained that chapters 4-5, either wholly or in part, are of post-exilic origin.最近的几项批评者坚持认为，章节4月5日，全部或部分，是后exilic原产地。 But their arguments, principally based on considerations inspired by certain theories on the history of the Messianic doctrine, are not convincing.但他们的论据，主要是基于考虑的启发，某些理论对历史的弥赛亚主义，是没有说服力。 Neither is it necessary to suppose that in 4:8, the comparison of the citadel of Sion with the "tower of the flock" alludes to the ruinous condition of Judea and Jerusalem at the time of the composition of the address; this comparison merely refers to the moral situation held towards the rest of the country by the capital, whence Yahweh is presumed to keep watch.也不是必要的假设，在4点08分，比较研究的堡垒锡永与“塔羊群”提到了该毁灭性的条件，朱迪亚和在耶路撒冷的时候，组成的地址，这仅仅是指比较以道德的情况举行了对其余国家的首都， whence雅巍是推定为保持观赏。 The connexion of ideas, it is true, is interrupted in 4:10, and in 5:4-5 (Vulgate 5-6), both of which may be later additions.该Connexion公司的想法，这是事实，是在中断4时10分，并在5:4-5 （武加大5-6 ） ，这两项研究可能稍后补充。 A characteristic trait of Micheas's style in chapter 1 is found in the puns on the names of localities, and it is noticeable that an entirely similar pun can be seen in 5:1 (Hebrews 4:14), particularly when the LXX version is taken into account.一个特点，性状micheas的作风，在第1章被发现在该双关语对的姓名，地方，值得注意的是，一个完全类似的双关语可以看出，在5点01分（希伯来书4时14分） ，尤其是当lxx版本是采取到。 The reading supposed by the LXX suggests a very satisfactory interpretation of this difficult passage: "And now, surround thyself with a wall (gadher), Beth-Gader."该读假定由lxx提出了非常令人满意的解释，这个艰难的一段话： “现在，环绕你自己与墙（ gadher ） ，什么- gader ” 。 The difference of tone and contents clearly show that 4-5 must have been composed in other circumstances than 1-3.不同的语调和内容清楚显示， 4-5必须已组成在其他情况下，比1-3 。 They probably date from shortly after the fall of Samaria in 722 BC In 1-3 Micheas had expressed the fear that after the conquest of Samaria the Assyrian army would invade Judea; but ?Yahweh withdrew His threat (Jeremiah 16:19), and the enemy left Palestine without attacking Jerusalem.他们大概日期从后不久，秋季撒马利亚在722在公元前1-3 micheas曾表示担心后，征服撒马利亚亚述军队将入侵朱迪亚，但？雅巍撤回了他的威胁（耶利米16时19分） ，以及敌人离开巴勒斯坦，没有攻击耶路撒冷。 Chapters 4-5 have preserved us an echo of the joy caused in Jerusalem by the removal of the danger.章节4月5日有保存我们的回声的喜悦，造成在耶路撒冷受到取消的危险。
Part Three (Chapters 6-7)第三部分（ 6-7章）
Chapters 6-7 are cast in a dramatic shape.章节6月7日是投在一个戏剧性的形状。 Yahweh interpellates the people and reproaches them with ingratitude (6:3-5).雅巍interpellates人民群众和责备他们ingratitude （ 6:3-5 ） 。 The people ask by what offerings they can expiate their sin (6:6-7).该人问什么产品他们可以expiate他们的单仲偕（ 6:6-7 ） 。 The prophet answers that Yahweh claims the observance of the moral law rather than sacrifices (6:8).先知的答案，雅巍索赔遵守的道德律，而不是牺牲（ 6时08分） 。 But this law has been shamefully violated by the nation, which has thus brought on itself God's punishment (6:9 sqq.).但这项法律已被可耻的侵犯国家，因而所带来的本身上帝的惩罚（ 6时09分sqq ） 。 The passage 7:2-13 could be transposed to follow 7:6; in this way the justification of the punishments assumes a connected form in 6:6 to 7:6 and 7:11-13.通过7:2-13可转用于后续7时06分，在这样的理由惩罚假设连接的形式在6时06分至7时06分和7:11-13 。 The rest of chapter 7 (7-11 + 14 sqq.) contains a prayer in which the fallen city expresses hope in a coming restoration and confidence in God.其余的第7章（ 7月11日+ 14 sqq ） 。包含的祈祷，其中城市下降，表示希望在一个未来的恢复和信心，在上帝的。 The opinions of critics are much divided on the composition of these chapters.的意见，批评很多分歧，组成这些章节。 Several consider them a mere collection of detached fragments of more or less recent origin; but the analysis just given shows that there is a satisfactory connexion between them.几个考虑，他们只是收集超脱片段的更多或更少最近的原产地;但分析表明，刚才是有一个令人满意的Connexion公司它们之间。 The chief reason why critics find it difficult to attribute to Micheas the authorship of chapters 6-7, or at least of a large portion, is because they identify the fallen city of 7:7 sqq., with Jerusalem.行政的原因，批评者感到难以属性micheas作者章六月七日，或至少一个大的部分，是因为他们找出下降的城市7时07分sqq ，以耶路撒冷。 But the prophet never mentions Jerusalem, and there is no proof that Jerusalem is the city intended.但先知从来没有提到耶路撒冷，以及有没有证据证明，耶路撒冷是城市的打算。 On the contrary, certain traits are better explained on the supposition that the city in the prophet's mind is Samaria; see especially 6:16, and 7:14.与此相反，某些性状是更好的解释，假设说，该市在先知的头脑是撒马利亚;见，尤其是6时16分， 7时14分。 According to this hypothesis, the prophet in 6-7:6 and 7:11-13, casts a retrospective look at the causes which brought about the fall of Samaria, and in 7:7-11 + 14 sqq., he expresses his desires for its return to the Lord's favour.根据这一假说，先知在6-7:6和7:11-13 ，蒙上了回顾，在原因带来的秋天，撒马利亚，并在7:7-11 + 14 sqq ，他表示，他欲望供其返回到主的赞成。 As in the historical situation thus supposed there is nothing which does not exactly tally with the circumstances of Micheas's time, as there is no disagreement in ideas between Micheas 1 sqq., and 6-7 as on the contrary real affinities in style and vocabulary exist between Micheas 1 sqq., and 6-7, it seems unnecessary to deny to the Prophet Micheas the authorship of these two chapters.作为在历史情况，因此假定是没有不完全符合的情况micheas的时间，由于现时并无异议，在思想之间的micheas一sqq ，和6月7日，作为与此相反的真正的亲缘关系，在风格和词汇的存在micheas之间的一sqq ，和6月7日，似乎没有必要否认，以先知micheas作者这两个章节。
Publication information Written by A. Van Hoonacker.出版的资料，写的答：凡hoonacker 。 Transcribed by Sean Hyland.转录由Sean海仑。 Dedicated to Trish, my dear sister in Christ The Catholic Encyclopedia, Volume X. Published 1911.致力于朋友，我亲爱的姐妹在基督天主教百科全书，体积十， 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, October 1, 1911. nihil obstat ， 1911年10月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
ARTICLE HEADINGS:文章标题：
-Biblical Data: -圣经的数据：
-Critical View:关键的看法：
Contents and Unity.内容和团结。
Style.作风。
-Biblical Data: -圣经的数据：
The sixth book in the collection known as "The Twelve Minor Prophets"; it is ascribed to Micah the Morasthite (see Micah No. 1).第六本书收集称为“十二小先知” ，这是归因于弥迦该morasthite （见弥迦第1号） 。 It consists of seven chapters, the contents of which are as follows: Ch.它由七个章节，内容是如下：甲烷。 i.: The idolatry of Samaria and Jerusalem are denounced; the prophet laments their fall and exhorts, the people to mourning.一：偶像崇拜的撒马利亚和耶路撒冷的谴责;先知感叹他们的秋天并力劝，人民，以悼念。 Ch.的CH 。 ii.: Denunciation of oppression; prediction of the punishment of the people therefor; the restoration of Israel foretold.二：退约的压迫;预测处罚的人，从而;恢复以色列的预言。 Ch.的CH 。 iii.: The prophet reproves first the princes for their cruelty, then the false prophets, who are the cause of all the evil.三：先知谴责第一王子为他们的残酷对待，那么，假先知，谁是事业的所有的邪恶。 He again reproves the princes for their oppression, which, he says, will cause the ruin of Jerusalem.他再次谴责王子为他们的压迫，他说，会导致破产的耶路撒冷。 Ch.的CH 。 iv.: In poetical language the restoration of Jerusalem and of the glory of the house of the Lord and the victory of Israel over the other nations are foretold.四：在诗的语言恢复耶路撒冷和荣耀的众院主的胜利，以色列超过其他国家的预言。 Ch.的CH 。 v.: Prediction that a powerful king of Judah will vanquish the other nations, particularly Ashur, and will destroyidolatry.五：预测一个强大的国王犹大将征服其他国家，尤其是亚述，并会destroyidolatry 。 Ch.的CH 。 vi.: Israel is reproved for its sins, particularly its injustice; its punishment is prophesied.六。 ：以色列谴责其捷联惯导系统，特别是其不公平的;其处罚是预言。 Ch.的CH 。 vii.: The lack of righteous men and the corruption of Israel are lamented; the prophet comforts Israel, promising that it will be restored to its land and will triumph over its enemies.七：缺乏正义的男子和腐败以色列是哀叹;先知舒适以色列，大有希望的，这将是恢复其土地，并会战胜它的敌人。
-Critical View:关键的看法：
With regard to the period of Micah's activity, it has been remarked under Micah (No. 1) that there is a difference between the superscription of the Book of Micah, where it is said that Micah began his prophetical career in the days of Jotham, and Jer.就以期支助团的活动，它已说过，根据海地文职支助团（第1号）是有区别superscription的这本书的支助团，这是说，弥迦prophetical开始了他的职业生涯的日子jotham ，和哲。 xxvi.二十六。 18, where his prophecies are confined to Hezekiah's reign. 18 ，如果他的预言只限于hezekiah的统治地位。 But a closer examination of the prophecies themselves may lead to the acceptance of a period between the two; for it is evident from Mic.但仔细检查预言自己可能导致接受一个时期两国之间;很明显，从麦克风。 i.我。 2 et seq. 2等法律。 that Micah prophesied before the fall of Samaria, which, contrary to II Kings xviii.海地文职支助团预言垮台前撒马利亚，相反，第二国王十八。 10, took place under the reign of Ahaz, as may be inferred from a comparison between II Kings xviii. 10 ，下发生统治亚哈斯，可以推断，从一个比较二世国王十八。 13 and the cuneiform inscriptions (see Hezekiah, Critical View). 13和楔形文字铭文（见hezekiah ，批评的看法） 。 Hence it may be concluded that Micah prophesied as early as the reign of Ahaz; but nothing in his prophecies shows that they were pronounced earlier than that period.因此，可以得出结论，弥迦预言早在统治亚哈斯;无关，但在他的预言表明，他们明显早于这一时期。 It does not follow, however, that the above-cited passage of Jeremiah really conflicts with this view; for it may be that Hezekiah's reign is mentioned alone either because it was more important than that of his predecessors or because the redaction of Micah's prophecies possibly took place during the rule of that king.它不遵守，不过，上述列举的通过耶利米真正的冲突与这种看法;可能是hezekiah的统治地位，仅是提到，要么因为它是更重要的，比他的前任，或因节录的弥迦的预言可能发生在法治的国王。
As the opening words of the book, "Hear, all ye people!"作为开放的话，这本书， “听，所有的叶人” ！ are the same as those terminating the prophecy of Micaiah, the son of Imlah (I Kings xxii. 28), it may be that the latter was identified with Micah by the compiler of the Book of Kings, as he was later by pseudo-Epiphanius (see Micah No. 1).是一样的那些终止的预言，迈凯亚，儿子imlah （我国王二十二。二十八日） ，可能是后者被认定与弥迦由编译器的这本书的国王，由于他后来被伪埃皮法尼乌斯（见弥迦第1号） 。 The termination of Micaiah's prophecy with the identical words of the beginning of the Book of Micah seems to indicate in the former an allusion to the latter (comp. end of II Chron. with beginning of Ezra).终止迈凯亚的预言与相同的话，开始的书弥迦似乎表明，在前者，暗示后者（ comp.年底第二慢性。与年初以斯拉） 。 Hengstenberg ("Christologic des Alten Testaments," i. 475) and Keil ("Lehrbuch der Historisch-Kritischen Einleitung in die Schriften des Alten Testaments," §§ 92, 93), however, suppose that the words of Micaiah in I Kings (lc) were added later, in the eighth century BC韩斯坦堡（ “ christologic万alten testaments ， ”一475 ）和Keil公司（ “ lehrbuch明镜historisch - kritischen einleitung在模具schriften万alten testaments ， ” § § 92 ， 93 ） ，不过，假设的话迈凯亚在王（立法会）加入后，在公元前8世纪
Contents and Unity.内容和团结。
With regard to the division of the contents modern critics do not agree.关于分工的内容，现代的批评者不同意。 Some divide them into three parts, ch.一些鸿沟，他们分为三部分，甲烷。 i.-ii.; iii.-v.; vi-vii.; others, into two main divisions: prophetic-political, ch. i.-ii. ; iii.-v. ;六-七。 ;他人，分为两个主要部门：先知-政治，社区会堂。 iv.; and reflective, ch.四。 ;和反射，甲烷。 vi-vii.六-七。 The question arises whether the whole of the book was written by Micah.由此产生的问题，是否整个这本书所写的支助团。 It is generally accepted that the first three chapters, apart from ii.这是普遍接受的第一个3个章节，除了从二。 12-13, belong to him. 12月13日，属于他。 He begins with announcing the divine judgment upon Samaria and Judah (ch. i.), and then states the reason for that judgment (ii.-iii).他首先宣布神的判决后，撒马利亚和犹大（ ch.一） ，然后国的原因，判断（ ii.三） 。 The two verses ii.两诗二。 12-13 are considered by Stade and Kuenen as of the exilic, and by Wellhausen as of the post-exilic, period; and Micah's authorship of them is denied by all the critics. 12月13日被认为是由比赛和kuenen作为该exilic ，由浩作为该职位- exilic ，期;和弥迦的作者，他们是否认了所有批评。 Ch.的CH 。 iv.-v., which refer to the Messianic time, seem to have emanated from some other hand, for the following reasons: (1) the contrast of these chapters with iii. iv.-v. ，其中提到了救世主的时间，似乎都出自一些另一方面，出于以下原因： （ 1 ）对比，这些章节与三。 12; (2) the nature of certain verses-for instance, "and thou shalt come to Babylon" (iv. 10)-shows clearly that they were not pronounced by Micah (comp. Hartmann, "Das Buch Micha Neu Uebersetzt und Erklärt," 1800); (3) the ideas set forth in certain passages (eg, iv. 11-13, v. 9-13) were not current in the time of Micah. 12 ; （ 2 ）的性质，某些诗-举例来说， “你来巴比伦” （ iv. 10 ） -清楚地表明，他们并不突出，由弥迦（ comp.哈特曼， “之buch米莎神经uebersetzt und erklärt “ 1800 ） ; （ 3 ）理念中提出的某些段落（例如，四， 11月13日，五， 9月13日）都没有在当前的时候，弥迦。 Ch.的CH 。 vi.-vii. vi. -七。 6 representing Yhwh's controversy with Israel, the denunciation of the corruption of the people, and the prophet's lament over the decay of the Israelites, might from their contents proceed from Micah; but vii. 6代表yhwh的争议与以色列，谴责腐败的人，和先知的慨叹超过衰变的以色列人，可能从他们的内容，从弥迦，但七。 7 and the following verses are considered by most of the critics as spurious, inasmuch as the fall of Jerusalem, which is foretold in the preceding chapter, is here stated as having already taken place (comp. Driver, "Introduction," pp. 310 et seq.). 7月及以下的诗被认为是由大部分的批评杂散，因为秋天耶路撒冷，这是预言，在前一章，是在这里指出，作为已经采取的地方（ comp.司机， “引进来” ，页。 310等法律） 。
Other theories concerning the composition of the book are advanced, among which that of Elhorst, in his "De Profetie van Micha" (1891), is the most peculiar.其他理论和学说，关于组成的这本书是先进的，其中指出， elhorst ，在他的“德profetie车米莎” （ 1891 ） ，是最奇特的。 He thinks that, owing to a misunderstanding on the part of the transcriber, the arrangement of the chapters is a confused one, and that the true order should be: i.; ii.他认为，由于一种误解，对部分的transcriber ，安排章节是一个混乱的一个，并且真正的秩序应该是：一， ;二。 1-5; iii. 1月5日;三。 1-5; ii. 1月5日;二。 6-11; iii. 6月11日;三。 6-11; ii. 6月11日;二。 12 et seq.; iii. 12条及以下各条。 ;三。 12; vi. 12 ;六。 1-5; vii. 1月5日;七。 1-6; vi. 1月6日;六。 6-16; vii. 6月16日;七。 13, 7-12, 14-20; iv. 13日， 7月12日， 14日至20日;四。 1-8; v. 1-7; iv. 1月8日;诉1月7日;四。 9-14; v. 8-14. 9月14日;五， 8月14日。 He admits, however, that iv.他承认，不过，四。 9-14 and v. 8 are post-exilic. 9月14日和五8顷后exilic 。 This arrangement is plausible to a certain extent, but the location of iii.这项安排是可行的，以在一定程度上，但位置三。 12 after ii. 12后二。 13 and of vii. 13和第七。 13 before vii. 13前七。 7 is impossible.七是不可能的。 Finally, it may be remarked that the words of iv.最后，它可能会说的话四。 1-3 are identical with those of Isa. 1月3日是一致的，与那些ISA的。 ii.二。 2-4, and that most probably they were interpolated later by the transcriber. 2月4日，并极有可能被插稍后由transcriber 。
Style.作风。
Micah's language is classical.弥迦的语言是经典。 With regard to rhetorical peculiarity he stands between Hosea and Isaiah, but nearer to the latter than to the former; for although, like the former, he is sometimes abrupt, he is similar to the latter in the mingling of mildness and strength, of gentleness and elevation.对于修辞的特殊性，他的立场之间的何西阿和以赛亚书，但更接近后者较前者;虽然，像前，他是有时突然，他是类似后者，在交织的温和和力量，温柔和海拔。 Another point of similarity between Micah and Isaiah is the frequent use of paronomasia (comp. Mic. i. 10-15, ii. 4), with the difference that Isaiah's scope is greater than that of Micah, who in his prophecies lingers among the towns of the maritime plain, wherein was his birthplace.另一点之间的相似弥迦和以赛亚书是经常使用paronomasia （ comp.麦克风。 10月15日一，二，四） ，与差异以赛亚书的范围是大于海地文职支助团的，谁在他的预言之间徘徊城镇海事平原，其中，是他的出生地。 As to his message, Micah, like Isaiah, attacks the false prophets (ib. iii. 6-8; comp. Isa. xxix. 10 et seq.), but he goes even further than Isaiah in warning against the overvaluation of sacrifices (Mic. vi. 6-8; comp. Isa. i. 11 et seq.), and in showing that the family of David must lose the throne before the most perfect scion will be born (Mic. v. 1 et seq.; comp. Isa. xi. 1 et seq.).至于他的讯息，弥迦一样，以赛亚书，攻击，假先知（ ib.三， 6月8日;可比。伊萨。二十九。 10等以下各段） ，但他更进一步比以赛亚书在警告对过高的牺牲（麦克风。六， 6月8日;可比。伊萨一11等以下各段） ，并在显示家庭大卫必须失去的宝座前，最完美的接穗，将出生（ mic.五一等法律。 ;可比。伊萨。十一。 1条及以下各条） 。
Isidore Singer, M. Seligsohn伊西多尔的歌手，米seligsohn
Jewish Encyclopedia, published between 1901-1906.犹太百科全书， 1901年至1906年之间出版的。
Bibliography:参考书目：
Baudissin, Einleitung in die Bücher des Alten Testaments, 1901, sections 132 et seq.; Cornill, Einleitung, section 2, pp.鲍迪辛， einleitung在模具bücher万alten testaments ， 1901年，第132条及以下各条。 ; cornill ， einleitung ，第2条中，聚丙烯。 182 et seq.; Nowack, Erklärung des Zwölfprophetenbuches, in Handkommentar zum Alten Testament, 1897; GA Smith, The Twelve Minor Prophets, in The Expositor's Bible.SM Sel. 182条及以下各条。 ; nowack ， erklärung万zwölfprophetenbuches ，在handkommentar zum alten证明， 1897年;遗传算法史密斯， 12小先知，在expositor的bible.sm的SEL 。
ARTICLE HEADINGS:文章标题：
-In Rabbinical Literature: -在犹太教文献：
-Critical View:关键的看法：
1. 1 。 Prophet; author of the sixth book in the collection known as "The Twelve Minor Prophets" (Mic. i. 1).先知;作者的第六本书收集称为“十二小先知” （ mic.一1 ） 。 The name of the prophet appears to be a shortened form of , "Micaiah" (= "Who is like Yhwh?"), and is so written in Jer.名称先知似乎是一个缩短的形式， “迈凯亚” （ = “谁是想yhwh ？ ” ） ，是这样写的哲。 xxvi.二十六。 18 (comp. also Micah No. 2). 18 （ comp.也支助团第2号） 。 The only data concerning Micah are those given in the superscription of the book bearing his name.唯一的数据，弥迦是那些由于在superscription的这本书影响他的名字。 He was a Morasthite; that is to say, a native of Moreshethgath (Mic. i. 14); and he prophesied in the days of Jotham, Ahaz, and Hezekiah, kings of Judah-a period covering at the most fifty-nine years (756-697 BC).他是一个morasthite ;这就是说，土生土长的moreshethgath （ mic.一14 ） ;和他预言，在天jotham ，亚哈斯， hezekiah ，国王犹大-一个时期，包括在最59年（公元前756-697 ） 。 In the above-cited passage of Jeremiah, however, only the reign of Hezekiah is given as the period of Micah's activity.在上述列举的通过，耶利米，但是，只有统治hezekiah是作为期支助团的活动。
Pseudo-Epiphanius ("Opera," ii. 245) makes Micah an Ephraimite.伪埃皮法尼乌斯（ “歌剧， ”二。 245 ） ，使弥迦一ephraimite 。 Confounding him with Micaiah, son of Imlah (I Kings xxii. 8 et seq.), he states that Micah, for his inauspicious prophecy, was killed by order of Ahab through being thrown from a precipice, and was buried at Morathi (Maroth?; Mic. i. 12), near the cemetery of Enakim (Ένακεὶμ Septuagint rendering of ; ib. i. 10).混淆，他与迈凯亚的儿子， imlah （我国王二十二。八等以下各段） ，他说，弥迦，他不吉利的预言，被打死的命令ahab通过被从一个悬崖，被安葬在morathi （ maroth ？ ;麦克风一12 ） ，附近的公墓enakim （ ένακεὶμ septuagint绘制;兴业。一10 ） 。 According to "Gelilot Ereẓ Yisrael" (quoted in "Seder ha-Dorot," i. 118, Warsaw, 1889), Micah was buried in Chesil, a town in southern Judah (Josh. xv. 30).据“ gelilot ereẓ yisrael ” （引自“ seder公顷-多罗特， ”一118 ，华沙， 1889年） ，弥迦被掩埋在chesil ，一个城市在南部犹大（ josh.十五。 30 ） 。
2. 2 。 Biblical Data: A resident of Mount Ephraim who, having stolen 1,100 pieces of silver from his mother, restored them to her on hearing her curses at the theft.圣经数据：居住在山ephraim谁，有被盗1100枚银从他的母亲，恢复他们对她的聆讯，她的诅咒在盗窃的罪名。 The mother had dedicated the silver to Yhwh; and she accordingly gave 200 pieces to a founder, who made a molten image which was placed in Micah's house.母亲奉献，白银yhwh ;她因此给200件的创始人，谁作出了钢水的形象，这是摆在海地文职支助团的内务。 Micah thus established a house of idols with an ephod and teraphim, and consecrated one of his sons to be his priest (Judges xvii. 1-5).弥迦，从而建立了一所房子的偶像，与一ephod和teraphim ， consecrated他的一个儿子是他的司铎（法官十七1-5 ） 。 In the course of time a young Levite named Jonathan, son of Gershon, happened to come to the house, and he was appointed by Micah as his priest (ib. xvii. 7-13).在这个过程中的时间一个年轻的利名为乔纳森的儿子，葛森，发生的事情来的内务，他被任命为海地文职支助团，作为他的牧师（ ib.十七， 7月13日） 。 The image, together with the priest, was captured by the Danites, who set it up at Dan, where it continued to be an object of worship as long as the Tabernacle was at Shiloh (ib. xviii.; See Jonathan No. 1).的形象，再加上神父，被抓由danites ，谁设置在丹，在那里继续得到一个对象的崇拜，只要幕是在示罗（ ib.十八;见乔纳森第1号） 。 In Judges xvii.在法官十七。 1, 4, the name "Micah" appears in the form .SM Sel. 1 ， 4 ，命名为“弥迦”出现在的形式。钐的SEL 。
-In Rabbinical Literature: -在犹太教文献：
Micah is identified by the Rabbis with Sheba, son of Bichri, and with Nebat, the father of Jeroboam (Sanh. 101b).弥迦是确定的拉比与示巴的儿子， bichri ，并与nebat ，父亲jeroboam （ sanh. 101b ） 。 His name, derived by them from is interpreted as meaning "the crushed one," an appellation due to a miracle which happened to him.他的名字，源自他们从被解释为是意义“压死一， ”一称谓，由于一个奇迹发生的给他。 According to a haggadah, the Israelites, when unable to complete the tale of bricks required from them by the Egyptians, were compelled to put their children in the brickwork in place of the bricks that were lacking.根据一项haggadah ，以色列人，当无法完成的故事，砖头需要从他们的埃及人，被强迫把他们的子女，在砌体在地方，砖头被缺乏。 Moses withdrew one child (Micah), already crushed, and revived him; but, as God had foretold, he grew up to be an idolater (Tan., Yelammedenu, Ki Tissa; comp. Rashi to Sanh. lc).郑慕智撤回了一个儿童（海地文职支助团） ，已经粉碎，并恢复了他;但是，正如上帝预言，他长大成为一个idolater （ tan. ， yelammedenu ，奇tissa ;可比。 rashi ，以sanh 。立法会） 。
The Rabbis all agree that Micah was among those who crossed the Red Sea with Moses; but they differ with regard to his idol.拉比都同意，弥迦是其中那些谁越过红海与摩西，但他们的不同方面，他的偶像。 According to Sanh.据sanh 。 103b and Tan., Yelammedenu (lc), Micah had the idol with him; but according to Ex. 103b和谭， yelammedenu （立法会） ，弥迦曾与他的偶像，但根据前。 R. (xli. 1) he took with him only the silver of which the idol was afterward made. r. （ xli. 1 ）他与他只有银，其中的偶像是随后作出的。 A passage in Pesaḥim (117a) seems to support the latter opinion.一个通道在pesaḥim （ 117a ） ，似乎支持后者的意见。 There is also a tradition that it was Micah who made the golden calf in the wilderness, and in the following manner: Moses, in order to bring Joseph's coffin to the surface of the Nile, wrote on a splinter (= "Come up, ox"; Joseph being compared to an ox; see Deut. xxxiii. 17) and threw it into the water.此外，还有一个传统，这是弥迦是谁的黄金犊牛在旷野中，并在方式如下：郑慕智，为了使约瑟夫的棺木，以表面的尼罗河，写就的一个分支（ = “出来，牛年“ ;约瑟夫正在相比，牛;见deut 。三十三。 17 ）和把它入水。 Micah found the splinter, and, later, when Aaron cast the gold into the fire (Ex. xxxii. 24), threw the splinter after it.弥迦发现了分裂，以及后来，当阿伦投黄金纳入消防（例如三十二。二十四日） ，投掷了分裂后。 As a result a calf came out (Tan., Yelammedenu, lc; see also Jew. Encyc. iii. 509a, sv Calf, Golden).由于小腿出来（ tan. ， yelammedenu ，立法会;也见犹太人。 encyc三。 509a ， sv犊牛，黄金） 。 Micah, though an idolater, was praised for his hospitality to travelers.弥迦，虽然一idolater ，称赞他的盛情款待旅客。 Gareb, where his idol was set up, was three miles distant from Shiloh, where the Tabernacle stood; and the smoke of the two altars mingled on account of their proximity. gareb ，他的偶像成立，是三英里的距离示罗，而站在幕和烟雾两个神坛相互交织，就考虑他们的接近。 The angels wished to throw down the idol; but God said to them, "Leave it alone; for Micah offers bread to travelers."天使希望投掷下来的偶像，但上帝对他们说， “离开单靠;支助团提供面包，以旅客” 。 Micah is even supposed to have a share in the future world (Sanh. 103b); it is for this reason that his name is twice written "Micaiah" (see Micah No. 2, Biblical Data), that is, with a part of the Tetragrammaton, like the names of the just (Num. R. x. 14).SSM Sel.弥迦是，即使假定有一个分享，在未来的世界（ sanh. 103b ） ;这是因为这个原因，他的名字是两次书面“迈凯亚” （见弥迦第2号，圣经数据） ，即是与一部份该tetragrammaton ，如姓名，刚刚（ num. r.十14 ） 。 SSM的SEL中。
-Critical View:关键的看法：
The narrative of Micah's idol, the historical basis of which is undoubted, was apparently written with the object of showing the origin of the temple of Dan (comp. I Kings xii. 29).At the same time it throws much light on the state of the Yhwh cult and of the Levites in the time of the Judges.说明弥迦的偶像，历史的基础上，这是不容置疑的，显然是与书面的对象显示的起源庙丹（ comp.王第十二29段） 。在同一时间，它投掷了大量光后，对国家该yhwh邪教和利在的时候，法官。 The author expressly points out that Micah was a worshiper of Yhwh, for whose cult he had his private shrine with a regular priestly service.作者明确指出，弥迦是一个worshiper的yhwh ，其邪教他他的私人参拜与定期priestly服务。 Although the laws of Yhwh forbade the erection of any shrine besides the one in the chosen place and the making of any image of Him (Ex. xx. 4 et passim; Deut. xii. 5 et seq.), Micah, evidently ignorant of the Law, not only set up engraved and molten images representing the divinity he worshiped, but added other idols, the teraphim for instance.虽然法律yhwh不准架设任何靖国神社，除了一，在所选定的地点和作出任何的形象，他（例如，第XX 。四等各处; deut 。十二，五等及以下各段） ，弥迦，显然昧法律，不仅成立了刻有与熔融图像代表神的崇拜他，但补充说：其他的偶像， teraphim例如。 The narrative further shows that the Levites, being deprived of a share in the land, had to wander from place to place, accepting the office of family priest in order to procure a livelihood.叙事进一步表明利，被剥夺了分享，在土地，不得不游走地方，接受办事处的家庭牧师，在以购置民生。
The account itself presents many difficulties in regard to its construction.帐户本身存在许多困难，就其建设。 Besides several discrepancies, in the text there are absolute contradictions.除了若干差异，在文本中有绝对的矛盾。 Thus in Judges xvii.因此，在法官十七。 7 the Levite is a young man who lived in the neighborhood of Micah, while in the following verse he is a wandering Levite. 7利是一名年轻男子，谁住在附近的支助团，而在下面的诗句，他是一个游荡利。 There is also a discrepancy between verses 19 and 27 of ch.也有差异，韵文19日和27日的CH 。 xviii.十八。 and between verses 30 and 31 of the same chapter concerning the duration of the cult of the idol at Dan.和诗之间的30日和31日的同一章中有关时间的邪教的偶像，在丹。 According to Oort, Wellhausen, and Kuenen, the text has received many interpolations, with the object of throwing contempt upon the cult of Dan.据奥尔特，浩，和kuenen ，文本已收到许多插值，与物件投掷蔑视后，邪教丹。 On the other hand, Vatke ("Alttestamentliche Theologie," 1835, p. 268) and Berthau, followed by other critics, recognize two parallel narratives united by a redactor.在另一方面， vatke （ “ alttestamentliche theologie ， ” 1835年，页268 ）和berthau ，其次是其他批评，承认两个平行的叙述美国一个redactor 。 While there is some disagreement as to the component parts of the two versions, Budde's division seems to be the most acceptable; he holds, namely, that the first narrative consists of Judges xvii.虽然有一些分歧，以组成部分的两个版本，布德的分工似乎是最可以接受的;他认为，即，第一叙事构成的法官十七。 1, 5, 8-11a, 12, beginning, 13; xviii. 1 ， 5 ， 8 - 11 A款， 12 ，一开始， 13人;十八。 1, part of 2, 3b, 4b-6, 8-10, part of 11, 12, part of 13, 14, 16, 18a, 19-29, 31; and that the intervening verses form the second narrative. 1 ，部分2 ，第3 B ， 4B条- 6 ， 8月10日，部分11 ， 12 ，部分13 ， 14 ， 16 ， 18A条， 19日至29日， 31日;和干预韵文形式，第二叙事。 Budde is of opinion that the first narrative belongs to E; but he does not find sufficient grounds for ascribing the second to J. Moore thinks that the first version belongs to J. In the second version (ib. xviii. 30) the cult at Dan is indicated as having lasted "till the day of the captivity of the land," which is supposed by Moore to refer to the deportation by Tiglath-pileser (734 BC).布德是认为第一叙事属于E类;但他没有找到足够的理由ascribing第二j.穆尔认为，第一个版本是属于j.在第二版（ ib.十八。三十日）在邪教王丹表示，是有持续“ ，直至天的圈养的土地” ，这是假定由穆尔指递解出境，由tiglath - pileser （ 734 BC ）的。
Besides the above-mentioned discrepancies certain points remain unsettled by the critics.除了上面提到的某些差异点，仍然连同未交收由批评。 Ḳimḥi explains the discrepancy between verses 3 and 4 of Judges xvii. ḳimḥi解释之间的差异诗第3和第4法官十七。 by suggesting that the 200 shekels were an additional artisan's fee, while the whole amount of the silver was used in the fabrication of the idol.暗示200谢克尔的一个额外的Artisan的费用，而整个数额的银用在制作的偶像。 Kuenen, however, thinks that the author intended to show that the mother broke her vow, and that Micah desired to throw contempt on the idol cult of Dan. kuenen ，不过，认为作者的意图表明，母亲打破了她的誓言，并弥迦想要投掷蔑视对偶像崇拜丹。 Further, the critics do not explain precisely the name of Micah's residence, nor the phenomenon of a Levite descended from Judah.此外，批评者不解释，正是名称弥迦的住所，也没有的现象，利后代犹大。 Wellhausen's opinion that the term means not a Levite, but one exercised in the cult of a divinity, is shown by the context to be an erroneous one.浩的意见，认为这个词是指不利，但一行使，在邪教的一个神，是所表现的背景是一个错误的1 。 Halévy's theory is that the whole narrative belongs to one author, whose object was to show the origin of both temples, that of Beth-el and that of Dan, and who twice mentions Mount Ephraim, meaning thereby Beth-el (comp. Josh. xvi. 1). halévy的理论是，整个叙事属于作者之一，其目的是表明原产地双方的寺庙，即什么-下午和丹，以及谁两次提到山ephraim ，意思是什么，从而-下午（ comp.乔什。十六， 1 ） 。 Thus Beth-el, having previously been the place of a private shrine which was subsequently transported to Dan, became, like Dan, the place of a public temple.因此，什么-下午，先前的地方，一个私人靖国神社，这是后来运到丹，成为一样，王丹，地方公共庙。 The Judah from whom the Levite was descended (Judges xvii. 7) was not the patriarch, but the ancestor of a Levite family (comp. Neh. xii. 8; in Ezra ii. 40 may be an anagram of ).该犹大从人的利下降（法官十七。 7 ）是不是老人家，但始祖利家庭（ comp. neh 。十二，八;以斯拉在二40可能是一个大战的） 。 The residence of a Levite at Beth-lehem, which was not among the cities allotted to the Levites, shows that a temple of Yhwh with a Levitical service existed there (comp. Judges xix. 18).官邸利在什么- lehem ，这是不属于城市分配给利，表明，一个庙yhwh与利服务存在的（ comp.法官十九18段） 。 The author points out that the Levite was of the tribe of Levi, namely, a descendant of Moses, in whose name a suspended "nun" was interpolated by the Masorites out of respect for the lawgiver (see Jonathan No. 1).作者指出，该利是部落的Levi ，即后代，摩西，在其名下的一暂停“尼姑”插值由masorites出于尊重该lawgiver （见乔纳森第1号） 。 With regard to the apparent discrepancy between verses 30 and 31 of Judges xviii., the word in verse 30 was corrected to by Ḳimḥi, then by Hävernick, Hengstenberg, and Bleek, the passage thus reading "till the deportation of the Ark," referring to the capture of the Ark in the battle with the Philistines described in I Sam.就以明显的差距，韵文30日和31日的法官十八，这个词在诗30纠正，以由ḳimḥi ，然后由hävernick ，韩斯坦堡，和bleek ，因此，通过读“ ，直至驱逐方舟” ，是指要捕获的方舟在战斗中与非利士人所描述的在I萨姆。 iv.四。 4, 11. 4 ， 11 。 This renders possible a perfect agreement between the two verses.这使得有可能一个完美的协议，两国之间的韵文。
Isidore Singer, M. Seligsohn, Solomon Schechter, Emil G. Hirsch Jewish Encyclopedia, published between 1901-1906.伊西多尔的歌手，米seligsohn ，索罗门Schechter已，埃米尔g.赫希犹太百科全书， 1901年至1906年之间出版的。
Bibliography:参考书目：
J. Halévy, in REJ xxi. j. halévy ，在相互执行判决二十一。 207-217; Moore, Judges, pp. 207-217 ;穆尔，法官，聚丙烯。 366 et seq.; idem, Judges, notes to ch. 366条及以下各条。 ;同上，法官，债券的CH 。 xvii.-xviii., in Polychrome Bible, Eng. xvii. -十八，在多彩圣经，英国。 ed.SM Sel. ed.sm的SEL 。 3. 3 。 Son of Merib-baal (I Chron. viii. 34, 35; ix. 40, 41) or Mephibosheth (II Sam. ix. 12; AV "Micah"; RV "Mica"), and grandson of Jonathan.儿子merib -巴力（我慢性第八。 34 ， 35 ;九。 40 ， 41 ）或非波设（二山姆。九。 12 ;的AV “弥迦” ;的RV “云母” ） ，和外孙乔纳森。 4. 4 。 Head of the Uzziel branch of the Kohathite Levites in the time of David (I Chron. xxiii. 20; xxiv. 24, 25).头部的uzziel科的kohathite利在的时候，朱（我慢性。二十三。 20 ; 24 。 24 ， 25 ） 。 5. 5 。 A Reubenite; ancestor of the prince of that tribe, Beerah, whom Tiglath-pileser carried into captivity (ib. v. 5-6). 1 reubenite ;祖先王子说，部落， beerah ，其中tiglath - pileser进行到圈养（ ib.五5-6 ） 。 6. 6 。 Contemporary of Josiah, and father of Abdon, one of Josiah's messengers to Huldah (II Chron. xxxiv. 20).当代的乔赛亚，和父亲abdon之一，乔赛亚的信使户勒大（二慢性第三十四20段） 。 In the parallel account of II Kings xxii.在平行帐户的第二国王二十二。 12 he is called "Micaiah," and his son's name is given as "Achbor." 12 ，他是所谓的“迈凯亚， ”和他的儿子的名字是作为“ achbor ” 。 7. 7 。 A Levite of the family of Asaph whose descendants lived in Jerusalem (I Chron. ix. 15; Neh. xi. 17, 22).利的家人asaph其子孙住在耶路撒冷（我慢性第九。 15 ; neh 。十一。 17 ， 22 ） 。 8. 8 。 A Simeonite; father of Ozias, one of the rulers of Bethulia (Judith vi. 15).EGHM Sel. 1 simeonite ;的父亲ozias之一，统治者伯夙利亚（朱迪思六15 ） 。 eghm的SEL 。
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