CHAP. VI.
The Lord has a controversy with his people for their great ingrat itude, 1-5. The vain attempts of alarmed sinners to obtain his favor, contrasted with his reasonable requirements and service, 6-8. His voice against the city should be attended to, 9. Reproofs of Israel's iniquity and idolatry; with awful threatenings, 10-16.
* Or statuеs. † Or, enemies. 8. Ps. 149:7. 2 Thes. 1:8,9.
ought not then to be impatient, or to despond, under any contumely or cruelty with which we meet for his sake. On the contrary, we should look stedfastly to the divine glory of the Redeemer, "whose goings forth have been from of old, from everlasting;" and upon his condescending love to sinners, when he humbled himself to appear in our nature, and to become poor and a sufferer, that he might be our Prince and Savior, and that by ruling over us he might confer the most invaluable blessings.
A relation to him ennobles the meanest, and enriches the poorest; and surely we shall not refuse to obey him, who has a right to our services, purchased by his unspeakable sufferings for us and immense obligations conferred on us!-Great have been the effects of his redemption: yet his church is still left to struggle with various difficulties; and will continue to be so, till the arrival of that grand deliverance, for which it travails and is in pain to this hour, when Jews and Gentiles shall, all over the earth, meet as brethren in Christ Jesus.-In the mean time let us trust to our Shepherd's care and power: he stands as one intent upon his work, and feeds his purchased flock with divine condescension, majesty, and authority; his very looks appal the wolves that would devour his harmless sheep, and they abide unhurt amidst their powerful and enraged enemies.
How great and glorious ought his name to be throughout the earth! He is our Peace; and, having reconciled us to God by his blood, he gives us inward peace in our outward tribulations. (Notes, Eph . 2:14-18. Phil . 4:5-7. Col. 1:18-20.) If he permit the assaults of our enemies, he will supply helpers and assistance sufficient for us; and all the power of every
matters of conscience, will be entire entirely destroy-enemy shall fall before those "shepherds and
ed, by the clear light of divine truth and the power of divine grace; and simplicity and purity in doctrine, worship, and practice will prevail, when the enemies of the church shall be destroyed. The purity also of restored Israel, and the judgments on their formidable opposers, are predicted: indeed this seems the more direct meaning of the prophecy. ( Notes , Ez . 38: Dan . 11:40-45.) - Witchcrafts , &c. (17) Marg. Ref . p.- Notes , Ex . 22:18. Deut . 18:912. Is . 8:19,20. Rev. 19:17-21, v . 20.
principal persons," whom he employs to maintain and propagate his truth and cause. As he employed the converted Jews, like dew and rain, to fructify the Gentile nations, so should we endeavor to be in our several places in his church and in the world; aiming to glorify God, and expecting the blessing from him, and not waiting for men's solicitation to attempt their good, nor growing weary through their ingratitude. Yet the most beneficent, zealous, and useful Christians and ministers will prove the occasions of the deepest con demnation to obstinate unbelievers and enemies: and as their ruin will be attended with the purification of the church from every error and defilement; so we shall be assured of victory in our personal conflicts, in proportion as we simply depend upon the Lord our Salvation, worship him spiritually, and serve him
PRACTICAL OBSERVATIONS. Those who delight or excel in war, often gather themselves against the church of God; and sometimes they treat the most honorable and excellent of the saints, as the Judge of Israel and of all the world was treated in the days of his humiliation: but they cannot prevail against the cause which God upholds, or pre-with devoted diligence in all his ordinances vent the accomplishment of his decrees. We and commandments.
EAR aye now what the Lord saith; Arise, contend thou * before the mountains, and let the hills hear thy voice.
2 Hear ye, O mountains, the LORD's controversy, and ye strong d foundations of the earth; for the Lord hath a controversy with his people, and he will plead with Israel.
3 O my people, & what have I done unto thee? and wherein have I wearied thee? testify against me.
4 For I brought thee up out of the land of Egypt, 1 and redeemed thee out of the house of servants; and I sent before thee m Moses, Aaron, and Miriam.
5 O my people, remember now what • Balak king of Moab consulted, and what Balaam the son of Beor answered him
from Shittim unto Gilgal; that ye may know the righteousness of the LORD.
6 Wherewith shall I come before the LORD, and bow myself before the high God? shall I come before him * with burnt-offerings, with calves of a year old?
7 Will the Lord be y pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my first-born for my transgression, the fruit of my body for the sin of my soul?
8 He hath shewed thee, Oman, what is good; d and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?
[Practical Observations.]
q Num. 22:41. 23:13,14,27,28. b Rom. 9:20. 1 Cor. 7:16. Jam.
25:1. 33:49. Josh. 4:19. 5:9. 10:42,43.
r Judg. 5:11. Marg . Ps. 36:10. 71:15,16,19, 143:11. Rom. 3: 25,26 1 John 1:9.
s 2 Sam. 21:3. Matt. 19:16. Luke 10:25. John 6:28. Acts 2:37. 16:30. Rom. 10:2,3.
a 1:2. 1 Sam. 15:16. Jer. 13:15. k Ex. 12:51. 14:30,31. 20:2. Am. 3:1. Heb. 3:7,8, Deut. 4:20,34. 5.6. 9:26. Neh. 9:9-11. Ps. 78:51-53. 106:7 -10. 136:10,11. Is. 63:9-12.t Ps. 22:29. 95:6. Eph. 3:14.
b Deut. 4:26. 32:1. Ps. 50:4. Is. 1:2. Jer. 22:29. Luke 19: 40.
*Or, with. 1:4. Is. 2:12-14. c Ez. 37:4.
d Deut. 32:22. 2 Sam. 22:8,16. Ps. 104:5. Prov. 8:29. Jer. 31:37.
e Is. 1:18. 5:3,4. 43:26. Jer. 2: 9,29-35. 25:31. Ez. 20:35,36. Hos. 4:1. 12:2.
f5. Ps. 50:7, 81:8,13.
g Jer. 2:5,31.
h Is. 43:22,23.
i Ps. 51:4. Rom. 3:4,5,19.
Jer. 32:21. Ez. 20:5-9. Am. 210. Acts 7:36.
1 Deut. 7:3. 15:15. 24:18. 2 Sam. 7:23.
m Ex. 15:20,21. Num. 12:1. n Deut. 8:2,18, 9:7. 16:3. Ps. 103:1,2. 111:4. Eph. 2:11.
o Num. 22:25: 31:16. Deut. 23:4,5. Josh. 24:9,10. Rev. 2:14.
p Num. 31:8. 2 Pet. 2:15. Jude 11.
NOTES.
CHAP. VI. V. 1, 2. After having delivered the foregoing evangelical predictions, (5:7-15.) the prophet was again employed to reprove the sins of the people. He called upon them to hear the word of God: for he had ordered him to arise, and with great boldness and earnestness to contend with them, in God's behalf, before the mountains and hills: that even these strong foundations of the earth might hear his controversy with Israel, and his pleading against them; and so witness and declare his righteousness, in the punishments inflicted on them.-'He taketh the high 'mountains and hard rocks to witness against 'the obstinacy of his people.'--The most mighty monarchs, the most renowned sages, or most powerful nations of the earth, might thus be figuratively appealed to. ( Marg . and Marg. Ref. Notes, Deut . 4:25-28, υ. 26. 32:1. Ps . 30.1,2,4-6. Is . 1:2. Jer. 22:28-30, v. 29. Ez . 36:1.)
V.3-5. The people were here called upon to declare what had aggrieved them, that they were become weary of God's worship, and prone to idolatry. Had he ever oppressed them with burdensome or unreasonable services? Or had he refused to supply their wants and protect them? If they had any thing to urge against his commandments, institutions, or dispensations, let them testify against him. ( Marg . Ref . f-h.-- Notes , Is . 43: 22-25. Jer. 2:5,31,32.) Having redeemed them from slavery in Egypt, he had placed Moses, Aaron, and Miriam over them, to rule and teach them, and help them in the exercises of their religion. ( Marg . Ref . k--in. Notes , Ex . 15:20,21. Num . 12:1,2.) Nor ought they to forget the consultations of Balak and
u Gen. 14:18-22. Dan. 3:26. 4:9. 5:18,21. Mark 5:7. Acts 16:17.
x. Lev. 1:3,&c. Num. 23:1-4, 14,15,29,30. Heb. 10:4-10.
Heb. sons of a year. Ex. 12:5.
y 1 Sam. 15:22. Ps. 1:8-13. 51:16. Is. 1:11-15, 40:16. Jer. 7:21,22. Hos. 6:6. Am. 5:22. z Job 29:6.
a Judg. 11:31,39. 2 Kings 3:27. 16:3, 21:6. Jer. 7:31. 19:5. Ez. 16:20,21, 23:37.
Heb. belly . Philem. 12.
2:20.
c 1 Sam. 12:23,24. Neh. 9:13. Ps. 73:28. Lam. 3:26,27. Luke 10:42. Rom. 7:16. 2 Thes. 2. 16,17.
d Deut. 10:12,13.
e Gen. 18:19. 1 Sam. 15:22. Prov. 21:3. Ec. 12:13. Is. 1. 16-19. 58:6-11. Jer. 7:3-6 Hos. 6:6. 12:6. Am. 5:24. Zeph. 2:3. Matt. 3:8--10. Mark 12:30-34. Luke 11:42. Tit. 2:11,12, 2 Pet. 1:5-8. f Ps. 37:26. 112:4,9. Is. 57:1,2. Matt. 5:7. 18:32-35. Luke 6: 36. Epb. 4:32. Col. 3:12,13. 1 Pet. 3:8,9.
Heb. humble thyself to walk. Gen. 5:22. Lev. 26:41. 2 Chr. SO:11. 32:26. 33:12,13,19,23. 34:27. Is. 57:15. 66:2. Ez. 16: 63. Dan. 4:37. Matt. 5:3. Luke 18:13-17 Rom. 10:1-3. Jam. 4:6-10. 1 Pet. 5:5,6.
Balaam, about cursing and prevailing against them; and how the Lord constrained Balaam to bless them altogether, in every place from whence he viewed them: and how he had prevented the more fatal effects of his last diabolical device against them, and turned it against Balaam, Balak, and the Moabites. ( Marg . Ref.n -q.-- Notes , Num . 22:-25:) Thence they might night learn the equity, faithfulness, and kindness of the Lord towards thein, I towards them, and the righteousness of his present dealings with them: for this was a specimen of his continual protection, for which they were inexcusably ungrateful.--Shittim was in the plains of Moab, Gilgal lay west of Jordan. ( Note , Josh. 5:9.)All the favors shewn to Israel, from Balaam's attempts to curse them, till they were encamped in the promised lan land, are here referred to.
Righteousness. (5) We may often observe 'that the original word includes the notion of 'mercy.' Bp . Newcombe . - When that to which sinners had no claim, is mercifully promised, as in this instance, then the righteousness or justice of God is concerned in fulfilling that promise: but justice and mercy are in most cases opposed to each other. ( Notes , Is . 45: 20-22, v . 21. Rom . 3:21--26, ν. 26. 2 Thes . 1:5 -10, vv . 5-7. 1 John 1:8—10, v. 9.)
V.6--8. Some approved expositors understand these verses, as the substance of Balak's consultation with Balaam, concerning the method of obtaining the favor of Israel's God, that he might give them leave to curse his people; and of Balaam's answer, recommending to him justice, mercy, and a humble walk with God. But this does not at all agree with the history of those transactions: for Balaam seems, from first to last, to have recommended to Balak nothing but numerous and
costly sacrifices; and when these failed, he counselled him to draw the Israelites into fornication and idolatry. ( Notes , Num . 22:1,2,46. 25:1-3. 31:8,14-18, v. 16. Rev. 2:14-16.) To suppose, therefore, that on some other occasion, not mentioned in the history, he gave Balak counsel, not only dissimilar to this, but directly contrary to the character and plan of
with unwearied perseverance, after the example of the Lord's goodness and mercy to them; and "to walk humbly with their God," in a teachable, dependent, submissive, patient, thankful spirit; as his creatures, as penitent sinners, and as conscious of great unworthiness, depravity, weakness, and folly, of innumerable wants, and of entire meanness and insignifi
all the parties concerned, is surely most un-cance in his sight. ( Marg . and Marg . Ref . c
natural and unreasonable.--The words rather contain the supposed inquiries of the alarmed but ignorant Jews or Israelites, who heard of "the LORD'S Controversy" with them. They were afraid of his vengeance, and perceived
f.)-All this is implied in, and may fairly be inferred from, this passage: and we can never suppose, that the prophet meant in a single verse to abrogate the ceremonial law, to supersede the necessity of a believing depend
the necessity of coming and bowing down be-ence on the promised Redeemer and his pre
fore him, as "the most high God;" but they did not understand how to seek acceptance with him. The burnt-offerings and sin-offerings, prescribed by the law, might perhaps be deemed insufficient: but would he be pleased with more numerous and costly oblations? ( Marg . and Marg . Ref . s-x.) Would then thousands of rams atone for their sins? Would immense quantities of oil, even rivers , "ten thousand rivers," suffice for an oblation, suited to his greatness, and worthy of his acceptance? Or would a human sacrifice best appease his wrath? as the idolaters judged respecting their deities.
Should they give their children, their first-born, to atone for their transgressions; the fruit of their bodies to expiate the guilt of their souls? ( Marg .
Ref . y-a. -Note , Is . 40:12 -16, ν. 16.) These absurd, impossible, or abominable proposals, represent the effects of ignorant unhumbled terror upon the sinner's conscience, which is the root or source of superstition, in all its frivolous, impious, and cruel devices, to appease God, to quiet conscience, and merit happiness, without repentance, faith in Christ, or the sanctification of the Spirit: that is, to those who ignorantly and sincerely practise them; though other even baser motives influence such as invent and impose them.
But to such an earnest and ignorant inquirer, the prophet answered, that the Lord had "shewed him what was good:" that is, in the holy Scriptures, and not in this verse only, as some would explain it; and therefore if he would come before him with acceptance, it must be in the prescribed way. The holy law was good , as the standard of duty: the sacri
dicted atonement, or to establish another method of justification, in contradiction to the whole scriptures: yet this is evidently the drift of some men's reasonings from this noted text; which only shew, how little they understand what is meant by "walking humbly with our God." The original is, "humble thyself to walk before thy God;" or, "act humbly in walking before thy God:" intimating, that walking before God, as his accepted worshippers, though the highest honor which can be conferred on us, is so contrary to our natural pride, that we must be greatly humbled before we will come to walk thus with him; and that God so abhors pride, that till we are humbled in his sight, we cannot be admitted to the privilege of walking with him. ( Marg . and Ref .- Notes , Jam . 4:4--10, υυ . 6,10. 1 Pet . 5:5-7.)'Hypocrites and habitual sinners hope to ob'tain God's favor, by performing the external 'duties of religion; and are willing to purchase 'their own pardon, on any terms but that of 'reforming their lives.' Lowth .
But are not Pharisees, and all other proud men, equally unwilling to "become as little children," to "submit to God's righteousness," to abase themselves in unreserved repentance, to renounce all pleas but that of mercy, to receive Christ Jesus as their only Savior, and cordially subscribe to the humiliating doctrines of the gospel? And can a sinner, however reformed in his life, come to God and walk with him, while he neglects, despises, or hates the great salvation of Christ? ( Note , Am . 3:1--3, v . 3.)
Come before. )6( קדם אקדס Preivit: pre
venit; antecessit, anterior fuit. Job 41:11. Ps. 21:4. 119:147.- Doubtless, the idea of something done, or given, in such a manner, as to give a right or title to the benefit, previous to God's conferring it, was intended. ( Note , Rom .
fices and and legal purifications were good , as shadows of Christ, and of his blood and sanctifying grace; as appointed ed means of the sinner's expressing his repentance and faith, and seeking seeking forgiveness and acceptance: but "the testimony of Jesus is the Spirit of prophecy," ," and the 11:33-36, ν . 35.)-O man . (8) Adam . Heb.chief subject of revelation. (Notes, (Notes, John 5:39 As if what God spake first as a promise to -44. Rev. 19:9,10.) And what was there, in the Lord's requirements from his worshippers, that was unreasonable or hard? He only commanded them to do justly, rendering to God and man what was their due, and acting with honesty, integrity, and fidelity, without injuring, defrauding, deceiving, or oppressing
fallen Adam was intended. ( Note , Gen. 3:14,
15.)
V. 9. The voice of the LORD, by his prophets, or judginents, "cried unto the city," to Samaria or Jerusalem, and the principal inhabitants: and the men of heavenly wisdom would in that voice perceive "the name" of the LORD; and that he acted in character and worthy of himself. ( Marg . Ref . g. i.- Note , Ex . 34:5-7.1 -They would also excite others to "hear the
any, or tempting them to sin; "to love mercy, or they would see the glory of his perfections, wickedness in the house of the wicked, m and the * scant measure that is abominable?
taking pleasure in exercising compassion, ssion, forgiveness, and ess, and kindness, liberal, active, self-denying love, to the most unworthy objects, and
11 Shall I count them pure with the wicked balances, and with "the bag of deceitful weights?
12 For the rich men thereof are full of violence, and the inhabitants thereof have P spoken lies, and their tongue is deceitful in their mouth.
13 Therefore also will I make thee sick in smiting thee, 'in making thee desolate because of thy sins.
14 Thou shalt seat, but not be satisfied;
m Lev. 19:35,36. Deut. 25:13 -16. Prov. 11:1. 20:10,23. Ez. 45:9-12. Hos. 12:7,8. Am. 8:5,6.
* Heb. measure of leanness. † Or, be pure with, &c.
n Prov. 16:11.
ο 2:1,2. 3:1-3,9-11. 7:2-6. Is. 1:23. 5:7. Jer. 5:5,6,26-29. 6:6,7. Ez. 22:6-13,25--29. Hos. 4:1,2. Am. 5:11,12. 6:1
-3. Zeph. 3:3. p Is. 59:3-15. Jer. 9:2-6. Hos. 7:1,13. Rom. 3:13.
q Lev. 26:16. Deut. 28:21,22. Job 33:19-22. Ps. 107:17,18. Is. 1:5,6. Jer. 14:18. Acts 12: 23.
r Lam. 1:13. 3:11. Hos. 13:16. s Lev. 26:26. Is. 65:13. Ez. 4: 16,17. Hos. 4:10. Hag. 1:6. 2:16.
rod," the correcting rod of GOD , calling them to repentance, faith, and holiness; and to consider the power, justice, truth, and goodness of him that appointed it: that they might discern how much it concerned them to take warning, and obey his voice. ( Marg . and Marg . Ref . h. k.- Notes , Is. 26:10,11. Lam . 3: 39-41. Joel 2:12—17. Heb . 12:4—11. Rev. 3:18, 19, ν . 19.)
The man of wisdom .] 'He that is truly wise 'will easily discover God's authority in such a 'message.... Wisdom in the Hebrew is here 'put for the wise man.' Lowth . ( Notes , Prov. 2: 7. 18:1,2.)
V. 10-15. After all warnings and corrections, the people continued to treasure up ill gotten riches, and to practise every kind of fraud, injustice, and violence. ( Marg . and Marg. Ref . 1-p.- Notes , 2:1-3.3:1-4. Ex . 20: 15,17. Deut . 25:13-16. Prov . 10:2,3. 11:1. 16: 11. 20:10,23. 21:6. Is . 1:25-27. 59:1-15. Jer . 5: 26-29.9:2-9. Hos . 12:7-9. Ат . 3:9-15, v . 10. 5:10-13. 8:4-10, υυ . 4-6. Zeph . 1:9. 3:14. Zech . 5:1-4. Rom . 3:9-18.) Therefore the Lord determined to add to their miseries, till they were made sick, and ready to faint, under his desolating judgments.
They should be reduced to such scarcity, as to be unable to obtain a full meal: they should be cast down in the midst of the city, where they had lived secure and luxurious; and their miseries would be within them, as a wasting disease in the vitals; or as the falling of a building by reason of a decay of the foundation. ( Marg . Ref . qs.- Notes , Ps . 107:17-22. Is . 1:5,6. 65:11-15. Jer . 14:17,18. Ez . 4:9-17, vv . 16,17. Hos . 13:15, 16.
Hag . 1:5-11. 2:15-19.) All means of upholding or delivering delivering ther them should prove vain and unsuccessful: and and they they should have the trouble of cultivating their fields, whilst others would seize on and enjoy their choicest productions. ( Marg . Ref . t, u. -Notes , Is . 24:1720. 62:8,9. Jer . 12:10-13. Am . 2:14-16. 5:1013.9:1-4. Zeph . 1:13.)
and thy casting down shall be in the midst of thee; and thou shalt take hold, but shalt not deliver; and that which thou deliverest will I give up to the sword.
15 Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but thou shalt not anoint thee with oil; and sweet wine, but shalt not drink wine.
16 For the statutes of Omri are kept, and all the works of the house of Ahab, and z ye walk in their counsels; a that I should make thee a desolation, and the inhabitants thereof an hissing: therefore
ye shall bear the reproach of my people.
t Deut. 32:22-25. Is. 3:6-8. 24:17-20. Jer. 48:44. Ez. 5: 12. Am. 2:14-16.9:1-4.
u Lev. 26:20, Deut. 28:38-40. Is. 62:8,9. 65:21,22. Jer. 12: 13. Joel 1-10-12. Am. 5:11. Zeph. 1:13.
Or, he doth much keep the, &c. x 1 Kings 16:25,26. Hos. 5:11. y 1 Kings 16:30-33. 18:4. 21:
25,26. 2 Kings 16:3. 21:3. Is. 9:16. Rev. 2:20.
z Ps. 1:1 Jer. 7:24.
a 1 Kings 9:8. 2 Chr. 29:8,9. 34:25. Jer. 18:15,16. 19:8. 24. 8,9. Ez. 8:17,18.
Or, astonishment.
b Ps. 44:13,14. Is. 25:8. Jer. 51:51. Lam. 5:1. Ez. 39:26. Dan. 9.16.
fore proper, that the offenders should be exposed to contempt and desolation; and that they should bear reproach from the heathen, as the worshippers of God, seeing they had acted so inconsistently with that character. ( Marg . and Marg . Ref . Notes , 1 Kings 9:7-9. 16:30-33. 21:25,26.2 Kings 16:3,4. 21:3. Ps . 42:9,10. 44:9-19. Is . 25:6--8. Jer. 18:13--17. Hos . 5:11,12. Acts 4:13--22, υυ . 19,20.)
PRACTICAL OBSERVATIONS.
V. 1--8.
The ministers of God must be very earnest, faithful, and intrepid, in pleading his cause against his enemies: and when his controversy with his rebellious subjects, and especially with hypocrites, shall be openly decided, the whole creation will applaud his justice in their condemnation.--The excellency of our God, the goodness of his laws, the grace of his gospel, the pleasantness of his service, and the kindness of his providence, should all combine to make us ashamed of the negligence and inconstancy of our obedience: for we often act, as if his service was wearisome, and we were disposed to renounce it.
But if we were called to speak, and plead our own cause, we could neither testify aught against him, or urge any reasonable excuse for ourselves: nor can rebels or apostates in any measure justify or excuse themselves in "departing from the living God." --We should always remember the mercies, which our progenitors have long ago received, and which tended greatly to our advantage: and the oracles of God, and good teachers, rulers, and examples, are to be valued among our most valuable privileges.
Could we know how often the Lord has defeated the machinations of Satan and his servants against us, we should have abundant proof of his kindness and of our own ingratitude; and this would shew his righteousness in his sharpest corrections. Plain remonstrances, on this and similar subjects, are suitable means of alarming men's consciences, and shewing their need of "coming before the most high God" to deprecate his wrath.
Under deep convictions and terrors, sinners would do much, nay almost any thing, to appease him and quiet their own consciences: but while they remain ignorant of the gospel, or prejudiced against it, they and examples were attended to. It was there-either rest in external ordinances and good
V. 16. The idolatries, that had been established in Israel, nearly two hundred years before, by Omri and his son Ahab and his family, were observed to the times of Micah; not only in Israel, but, as it seems, in some parts of Judah, as if of higher authority than the law of God: and their hateful maxims, counsels,
behavior, as a compound system of self-righteousness; or they run into expensive, burdensome, and painful services, which God has not commanded; nay, perhaps they are seduced into an endeavor to please him, by by those things which are most atrocious and horrid. For, if it were possible, in great terrors of conscience, men would 1 present to the Lord "ten thousand rivers of oil;" and numbers have actually sought to expiate expiate their guilt by the murder and massacre of heretics, by human sacrifices, and even by "giving their first-born, -born, the fruit of their body, for the sin of their souls!" These
22:27. Hos. 4:18. Am. 5:12. Matt. 26:15.
i 1 Kings 21:9-14.
Heb. the mischief of his soul.
Is. 26:21. Luke 12:1,2. 1 Cor.
4:5.
12 Sam. 23:6,7. Is. 55:13. Ez. 2:6. Heb. 6:8.
m Ez. 12:23,24. Hos. 9:7,8. Am. 8:2.
n Is. 10:3. Jer. 8:12. 10:15. o Is. 22:5. Luke 21:25.