SEV Biblia, Chapter 2:6
Y t, Beln, de tierra de Jud, no eres muy pequea entre los príncipes de Jud; porque de ti saldr un Guiador, que apacentar a mi pueblo Israel.
Clarke's Bible Commentary - Matthew 2:6
Verse 6. And thou Bethlehem, in the land of Juda] To distinguish it from Bethlehem, in the tribe of Zebulon. Josh. xix. 15. See on "ver. 1". Art not the least] In Micah v. 2, it is read, Though thou be little-twyhl ry[x tsdir 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, tyyh al ry[x tsdir 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 mh elacisth ei, for oudamwv elacisth ei, Art thou not the least? This reconciles the prophet and evangelist without farther trouble. See the authorities for this reading in Griesbach and Wetstein.
Among the princes of Juda] In Micah v. 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 Judg. vi. 15, where, instead of my FAMILY is poor in Manasseh, the Hebrew is, my THOUSAND ( ypla ) is the meanest in Manasseh: and to 1 Sam. x. 19, Present yourselves before the Lord by your TRIBES and by your THOUSANDS: and to 1 Chron. xii. 20, Captains of the THOUSANDS of Manasseh. Now these THOUSANDS being petty governments, Matthew renders them by the word hgemosiv, 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.] ostiv poimanei, Who shall FEED my people. That is as a shepherd feeds his flock. Among the Greeks, kings are called, by Homer, lawn poimenev, 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 poimhn signified both shepherd and king; and poimainw, to feed and to rule among the ancient Greeks.
John Gill's Bible Commentary
Ver. 6. And thou Bethlehem in the land of Juda , etc.] This prophecy, which the chief priests and scribes produced, as pointing at the place of Christs birth, is owned by both ancient and later Jews 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 ( Ruth 1:2) and the Septuagint version of ( Joshua 15:60) and is described in this manner by Matthew, partly to distinguish it from another Bethlehem in the land of Zebulun, ( Joshua 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, etc. and yet not be little or mean, when considered as the place of the birth of many great persons, such as Booz, Jesse, David, etc. and especially Christ. It might be little in Micahs time, and yet not in Matthews; especially since it had received a considerable additional honour by Christs 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, etc. or else the word rbd 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, etc. 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 f96 .
Matthew Henry Commentary
Verses 1-8 - Those who live at the greatest distance from the means of grace ofte use most diligence, and learn to know the most of Christ and his salvation. But no curious arts, or mere human learning, can direct me unto him. We must learn of Christ by attending to the word of God, as light that shineth in a dark place, and by seeking the teaching of the Holy Spirit. And those in whose hearts the day-star is risen, to giv them any thing of the knowledge of Christ, make it their business to worship him. Though Herod was very old, and never had shown affectio for his family, and was not himself likely to live till a new-bor infant had grown up to manhood, he began to be troubled with the drea of a rival. He understood not the spiritual nature of the Messiah' kingdom. Let us beware of a dead faith. A man may be persuaded of man truths, and yet may hate them, because they interfere with his ambition, or sinful indulgences. Such a belief will make him uneasy and the more resolved to oppose the truth and the cause of God; and he may be foolish enough to hope for success therein.
Greek Textus Receptus
και 2532 CONJ συ 4771 P-2NS βηθλεεμ 965 N-PRI γη 1093 N-VSF ιουδα 2448 N-GSM ουδαμως 3760 ADV ελαχιστη 1646 A-NSF ει 1488 5748 V-PXI-2S εν 1722 PREP τοις 3588 T-DPM ηγεμοσιν 2232 N-DPM ιουδα 2448 N-GSM εκ 1537 PREP σου 4675 P-2GS γαρ 1063 CONJ εξελευσεται 1831 5695 V-FDI-3S ηγουμενος 2233 5740 V-PNP-NSM οστις 3748 R-NSM ποιμανει 4165 5692 V-FAI-3S τον 3588 T-ASM λαον 2992 N-ASM μου 3450 P-1GS τον 3588 T-ASM ισραηλ 2474 N-PRI
Vincent's NT Word Studies
6. Land of Judah. To distinguish it from Bethlehem in the territory of Zebulon.Shall be shepherd of (poimanei), from poimhn, a shepherd. So Rev., rightly, instead of shall rule. The word involves the whole office of the shepherd - guiding, guarding, folding, as well as feeding. Hence appropriate and often applied to the guides and guardians of others. Homer calls kings "the shepherds of the people." To David the people said, "The Lord said to thee, Thou shalt feed (as a shepherd) my people Israel" (2 Sam. v. 2, compare Ps. lxxviii. 70-72). God is often called a shepherd (Gen. xlviii. 15; Ps. xxiii. 1; lxxvii. 20; lxxx. 1; Isa. xl. 11; Ezekiel xxxiv. 11-31). Jesus calls himself the good shepherd (John x. 11). Peter, who is bidden by Jesus to shepherd his sheep (John xxi. 16, poimaine, Rev., tend), calls him the Shepherd of Souls (1 Pet. ii. 25), and the Chief Shepherd (1 Pet. v. 4); and in the Epistle to the Hebrews (xiii. 20), he is styled the great Shepherd of the sheep. In Apoc. ii. 27, rule is literally to shepherd (compare xix. 15); but Christ will shepherd his enemies, not with the pastoral crook, but with a sceptre of iron. Finally, Jesus will perpetuate this name and office in heaven among his redeemed ones, for "the Lamb, which is in the midst of the throne, shall be their shepherd (Apoc. vii. 17, Rev.). In this verse the word governor is in harmony with the idea of shepherding, since the word hJgoumenov originally means one who goes before, or leads the way, and suggests Christ's words about the good shepherd in John x. 3, 4. "He calleth his own sheep by name, and leadeth them out.... He goeth before them, and the sheep follow him."
Inquired diligently (hkribwsen). Better learned accurately. The verb is formed from akrov, at the point or end. The idea is, therefore, he ascertained to the last point; denoting the exactness of the information rather than the diligence of the search for it. Compare ver. 8, "Search out carefully (akribwv). So the Rev. for diligently.
What time the star appeared (ton cronon tou fainomenou). Lit., the time of the appearing star. Herod asks, "How long does the star make itself visible since its rising in the East? rather than "At what time did it appear?"
