Micah 4:12

Translation
King James Version
But they know not the thoughts of the LORD, neither understand they his counsel: for he shall gather them as the sheaves into the floor.
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KJV (with Strong's)
But they know H3045 not the thoughts H4284 of the LORD H3068, neither understand H995 they his counsel H6098: for he shall gather H6908 them as the sheaves H5995 into the floor H1637.
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Complete Jewish Bible
But they don't know the thoughts of ADONAI, they don't understand his plan; for he has gathered them like sheaves on the threshing-floor.
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Berean Standard Bible
But they do not know the thoughts of the LORD or understand His plan, for He has gathered them like sheaves to the threshing floor.
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American Standard Version
But they know not the thoughts of Jehovah, neither understand they his counsel; for he hath gathered them as the sheaves to the threshing-floor.
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World English Bible Messianic
But they don’t know the thoughts of the LORD, neither do they understand his counsel; for he has gathered them like the sheaves to the threshing floor.
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Geneva Bible (1599)
But they knowe not the thoughtes of the Lord: they vnderstand not his counsell, for he shall gather them as the sheaues in the barne.
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Young's Literal Translation
They have not known the thoughts of Jehovah, Nor have they understood His counsel, For He hath gathered them as a sheaf into a threshing-floor.
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See also
Isaiah 55:8Jeremiah 29:11Luke 3:17Romans 11:33Romans 11:34Zechariah 14:1Zechariah 14:3
In the KJVVerse 22,633 of 31,102

Study This Verse

SUMMARY

Micah 4:12 presents a profound declaration of divine sovereignty, revealing the stark contrast between the limited understanding and futile intentions of the nations and the omniscient, unthwartable plans of the LORD. Despite the nations' hostile gathering against Zion, they remain utterly ignorant of God's true purpose, for He intends to gather them not for their triumph, but for His own decisive judgment, likening them to sheaves brought to the threshing floor for processing.

CONTEXT

  • Literary Context: This verse is strategically placed within a pivotal section of Micah's prophecy that oscillates between pronouncements of future glory for Zion and warnings of impending judgment, both for Judah and the surrounding nations. Micah 4 opens with a magnificent vision of Zion's exaltation as a spiritual center, where all nations will stream to learn God's ways and experience universal peace (Micah 4:1-5). This idyllic vision is then juxtaposed with the immediate reality of distress and exile (Micah 4:6-10). Immediately preceding verse 12, Micah 4:11 describes the gathering of "many nations" against Zion, confident in their ability to defile and gloat over her destruction. Verse 12 then serves as a divine commentary on this hostile assembly, exposing their profound miscalculation and revealing God's true, hidden agenda behind their actions. It transitions from their perceived power to God's ultimate control, setting the stage for Zion's subsequent empowerment to thresh these very nations (Micah 4:13).
  • Historical & Cultural Context: Micah prophesied during the reigns of Jotham, Ahaz, and Hezekiah (late 8th century BCE), a period marked by significant geopolitical upheaval. The Assyrian Empire was the dominant world power, threatening and eventually conquering the Northern Kingdom of Israel (Samaria fell in 722 BCE) and menacing the Southern Kingdom of Judah (Sennacherib's siege of Jerusalem in 701 BCE). The "many nations" mentioned in Micah 4:11 could refer to the Assyrians and their allies, or more generally, to any hostile powers that would rise against God's people. Culturally, the imagery of "sheaves into the floor" is deeply rooted in ancient Israelite agrarian life. Threshing was a common, vital agricultural process where harvested grain (sheaves) was brought to a hardened, flat area (the threshing floor) to be beaten or trampled. This separated the valuable grain from the worthless straw and chaff, which was then winnowed away. This process was a familiar metaphor for judgment, separation, and purification in the Old Testament, signifying a decisive processing by God.
  • Key Themes: Micah 4:12 powerfully contributes to several overarching themes within the book of Micah and broader biblical theology. Firstly, it underscores the theme of Divine Sovereignty versus Human Ignorance. The nations, despite their military might and strategic cunning, operate in complete ignorance of God's "thoughts" and "counsel." Their perceived strength and plans are ultimately subservient to God's overarching design, demonstrating that no human agenda can thwart His will. Secondly, the verse highlights God's Purpose in Adversity. What the nations intend for destruction, God intends for a different, often revelatory purpose. The imagery of the threshing floor, as seen in other prophetic contexts like Isaiah 21:10 or Jeremiah 51:33, speaks of a process of separation and judgment. Just as grain is threshed to separate the valuable from the worthless, so too are the nations gathered by God for His ultimate design, which often involves judgment for them and purification or vindication for His people. Finally, it reinforces the Security and Vindication of God's People. Despite the appearance of overwhelming opposition, this verse offers immense comfort and assurance. God's people are secure because their adversaries are not acting independently but are being maneuvered by a sovereign God who has a higher, unchangeable purpose, ultimately leading to Zion's triumph as described in Micah 4:13.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • know (Hebrew, yâdaʻ', H3045): This primitive root means "to know," but in a profound sense—to ascertain by seeing, to comprehend, to be aware, to discern. It implies a deep, experiential knowledge, not just intellectual acquaintance. Here, its negation ("know not") emphasizes the absolute ignorance of the nations regarding God's true intentions. They lack the spiritual insight and divine revelation necessary to grasp the LORD's purposes.
  • thoughts (Hebrew, machăshâbâh', H4284): This word refers to a contrivance, intention, plan, or purpose. It can denote both good advice and wicked plots. In this context, it refers to the deliberate, well-formed, and sovereign plans of the LORD. The nations are ignorant not just of random ideas, but of God's carefully conceived and unalterable designs.
  • floor (Hebrew, gôren', H1637): From an unused root meaning "to smooth," this term specifically denotes a threshing-floor. It was a hard, flat, open area, typically on a hilltop, where harvested grain (sheaves) was brought for threshing. The imagery of the threshing floor in biblical prophecy consistently symbolizes a place of decisive processing, separation, and often, judgment, where the valuable is preserved and the worthless is discarded.

Verse Breakdown

  • "But they know not the thoughts of the LORD": This opening clause immediately establishes the core contrast of the verse: the profound ignorance of the nations regarding God's sovereign will. The "they" refers to the "many nations" mentioned in the preceding verse (Micah 4:11), who gather against Zion with malicious intent. They are utterly unaware of the divine purpose behind their own actions, operating under a delusion of self-determination.
  • "neither understand they his counsel": This second clause reinforces the first, using a parallel Hebrew construction to emphasize the depth of their spiritual and intellectual blindness. "Counsel" (Hebrew: ʻêtsâh) refers to God's deliberate advice, plan, or purpose. The nations not only lack knowledge of God's intentions but also fail to comprehend the wisdom and strategic depth of His overarching plan, which encompasses and transcends their own schemes.
  • "for he shall gather them as the sheaves into the floor.": This powerful "for" clause provides the divine rationale and the shocking truth behind the nations' gathering. Their assembly against Zion is not for their own victory, but because God Himself is actively gathering them. The metaphor of "sheaves into the floor" is crucial. Just as bundles of harvested grain are brought to the threshing floor not to be celebrated but to be processed—separated, judged, and ultimately broken down—so too are the nations being brought by God to a place of reckoning. This imagery foreshadows their defeat and God's decisive judgment, turning their aggressive advance into an unwitting march towards their own demise.

Literary Devices

Micah 4:12 is rich in literary devices that amplify its theological message. The most prominent is Contrast, which is central to the verse's meaning. It starkly juxtaposes the nations' limited, self-serving understanding with the LORD's infinite, sovereign wisdom and purpose. The nations "know not" and "understand not," while the LORD "shall gather," highlighting the vast chasm between human ignorance and divine omnipotence. Secondly, the verse employs a powerful Metaphor in "he shall gather them as the sheaves into the floor." This agricultural imagery transforms the hostile nations into bundles of grain, destined not for glory but for the arduous process of threshing. The threshing floor itself functions as a Symbol of divine judgment and separation, where the valuable (God's people, or perhaps the righteous among the nations) is distinguished from the worthless (the rebellious nations). There is also a strong element of Irony: the nations gather with the intent to destroy Zion, but they are unwittingly being gathered by God for their own destruction. Their aggressive act is, in fact, a divinely orchestrated movement towards their own reckoning, making them unwitting instruments of God's sovereign plan.

THEOLOGICAL AND THEMATIC CONNECTIONS

Micah 4:12 serves as a profound theological statement on God's absolute sovereignty over human affairs and the ultimate futility of opposition to His divine will. It underscores that even the most formidable human powers, driven by their own agendas, are ultimately unwitting instruments in the hand of a God whose "thoughts" and "counsel" are beyond human comprehension and cannot be thwarted. This verse provides immense comfort and assurance to God's people, reminding them that their ultimate security rests not in their own strength or strategic prowess, but in the unshakeable, sovereign plan of the LORD, who turns the malice of enemies into a means for His own purposes of judgment and vindication. The imagery of the threshing floor points to a future reckoning where God will decisively separate and deal with those who oppose Him, ensuring that His ultimate kingdom will prevail.

REFLECTION AND APPLICATION

Micah 4:12 offers profound encouragement and a call to radical trust in God's overarching plan, even when circumstances seem chaotic, threatening, or utterly beyond our control. In a world often dominated by conflicting ideologies, political maneuvering, and seemingly insurmountable opposition to righteousness, this verse reminds us that no human or national agenda can ultimately thwart God's will. For believers, it provides a deep well of peace: when we face personal trials, societal injustices, or global conflicts, we can rest in the knowledge that God is sovereign over all events, including those that seem most hostile or random. Our perspective is limited, and we often cannot discern God's deeper purposes in difficult situations, but this passage encourages us to trust that God's "thoughts" and "counsel" are perfect, wise, and ultimately redemptive, even when they are beyond our comprehension. It compels us to surrender our anxieties and fears, knowing that the God who gathers nations to His threshing floor is actively processing the world, separating and purifying according to His divine schedule, working all things for His glory and the good of His people.

Questions for Reflection

  • In what areas of your life or the world do you struggle to trust God's "thoughts" and "counsel" when circumstances seem chaotic or contrary to your expectations?
  • How does the imagery of God gathering nations "as the sheaves into the floor" challenge your understanding of human power and divine sovereignty?
  • What practical steps can you take to cultivate a deeper trust in God's ultimate control, even when His purposes are not immediately clear?

FAQ

Does this verse imply that God orchestrates evil actions by nations?

Answer: Micah 4:12 does not suggest that God causes or approves of the evil intentions of the nations. Instead, it highlights God's absolute sovereignty, meaning He can permit and even use the actions of wicked nations, which are driven by their own malice, to fulfill His ultimate purposes. The nations gather against Zion out of their own hostile designs, but God is so sovereign that He can turn their self-willed aggression into an unwitting participation in His plan for judgment and purification. Just as a potter works with clay, God works with the existing realities of human history and free will, bending them towards His unchangeable will, often bringing about justice or vindication through means that seem contrary to human logic. This is similar to how God used Assyria as the "rod of his anger" in Isaiah 10:5-7, even though Assyria itself had no intention of serving God's purpose.

CHRIST-CENTERED FULFILLMENT

Micah 4:12 finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who is the embodiment of God's sovereign thoughts and counsel, and the one who ultimately presides over the divine "threshing floor." The nations' ignorance of the LORD's plan foreshadows the world's rejection of God's ultimate counsel, which culminated in the crucifixion of Christ, an act that humanity intended for evil but God intended for good (Acts 2:23). Jesus himself spoke of a future harvest and separation, using similar agricultural imagery, where the "wheat" (the righteous) would be gathered into the barn, and the "weeds" (the wicked) would be gathered for burning (Matthew 13:30). He is the one who will "gather" all nations before Him for judgment (Matthew 25:32), separating them as a shepherd separates sheep from goats. The threshing floor imagery, therefore, points forward to Christ's role as the ultimate Judge, who will bring all human history to its decisive conclusion, vindicating His people and bringing righteous judgment upon all who have opposed God. His return will be the final, glorious "harvest," where every knee will bow and every tongue confess His Lordship (Philippians 2:10-11).

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Commentary on Micah 4 verses 8–13

I. II. Main points1. 2. Sub-points

These verses relate to Zion and Jerusalem, here called the tower of the flock or the tower of Edor; we read of such a place (Gen 35:21) near Bethlehem; and some conjecture it is the same place where the shepherds were keeping their flocks when the angels brought them tidings of the birth of Christ, and some think Bethlehem itself is here spoken of, as Mic 5:2. Some think it is a tower at that gate of Jerusalem which is called the sheep-gate (Neh 3:32), and conjecture that through that gate Christ rode in triumph into Jerusalem. However, it seems to be put for Jerusalem itself, or for Zion the tower of David. All the sheep of Israel flocked thither three times a year; it was the stronghold (Ophel, which is also a name of a place in Jerusalem, Neh 3:27), or castle, of the daughter of Zion. Now here,

I. We have a promise of the glories of the spiritual Jerusalem, the gospel-church, which is; the tower of the flock, that one fold in which all the sheep of Christ are protected under one Shepherd: "Unto thee shall it come; that which thou hast long wanted and wished for, even the first dominion, a dignity and power equal to that of David and Solomon, by whom Jerusalem was first raised, that kingdom shall again come to the daughter of Jerusalem, which it was deprived of at the captivity. It shall make as great a figure and shine with as much lustre among the nations, and have as much influence upon them, as ever it had; this is the first or chief dominion." Now this had by no means its accomplishment in Zerubbabel; his was nothing like the first dominion either in respect of splendour and sovereignty at home or the extent of power abroad; and therefore it must refer to the kingdom of the Messiah (and to that the Chaldee-paraphrase refers it) and had its accomplishment when God gave to our Lord Jesus the throne of his father David (Luk 1:32), set him king upon the holy hill of Zion and gave him the heathen for his inheritance (Psa 2:6), made him, his first-born, higher than the kings of the earth, Psa 89:27; Dan 7:14. David, in spirit, called him Lord, and (as Dr. Pocock observes) he witnessed of himself, and his witness was true, that he was greater than Solomon, none of their dominions being like his for extent and duration. The common people welcomed Christ into Jerusalem with hosannas to the son of David, to show that it was the first dominion that came to the daughter of Zion; and the evangelist applies it to the promise of Zion's king coming to her, Mat 21:5; Zac 9:9. Some give this sense of the words: To Zion, and Jerusalem that tower of the flock, to the nation of the Jews, came the first dominion; that is, there the kingdom of Christ was first set up, the gospel of the kingdom was first preached (Luk 24:47), there Christ was first called king of the Jews.

II. This is illustrated by a prediction of the calamities of the literal Jerusalem, to which some favour and relief should be granted, as a type and figure of what God would do for the gospel-Jerusalem in the last days, notwithstanding its distresses. We have here,

1.Jerusalem put in pain by the providences of God. "She cries out aloud, that all her neighbours may take notice of her griefs, because there is no king in her, none of that honour and power she used to have. Instead of ruling the nations, as she did when she sat a queen, she is ruled by them, and has become a captive. Her counsellors have perished; she is no longer at her own disposal, but is given up to the will of her enemies, and is governed by their counsellors. Pangs have taken her." (1.) She is carried captive to Babylon, and there is in pangs of grief. "She goes forth out of the city, and is constrained to dwell in the field, exposed to all manner of inconveniences; she goes even to Babylon, and there wears out seventy tedious years in a miserable captivity, all that while in pain, as a woman in travail, waiting to be delivered, and thinking the time very long." (2.) When she is delivered out of Babylon, and redeemed from the hand of her enemies there, yet still she is in pangs of fear; the end of one trouble is but the beginning of another; for now also, when Jerusalem is in the rebuilding, many nations are gathered against her, Mic 4:11. They were so in Ezra's and Nehemiah's time, and did all they could to obstruct the building of the temple and the wall. They were so in the time of the Maccabees; they said, Let her be defiled; let her be looked upon as a place polluted with sin, and be forsaken and abandoned both of God and man; let her holy places be profaned and all her honours laid in the dust; let our eye look upon Zion, and please itself with the sight of its ruins, as it is said of Edom (Oba 1:12, Thou shouldst not have looked upon the day of thy brother); let our eyes see our desire upon Zion, the day we have long wished for. When they hear the enemies thus combine against them, and insult over them, no wonder that they are in pain, and cry aloud. Without are fightings, within are fears.

2.Jerusalem made easy by the promises of God: "Why dost thou cry out aloud? Let thy griefs and fears be silenced; indulge not thyself in them, for, though things are bad with thee, they shall end well; thy pangs are great, but they are like those of a woman in travail (Mic 4:9), that labours to bring forth (Mic 4:10), the issue of which will be good at last." Jerusalem's pangs are not as dying agonies, but as travailing throes, which after a while will be forgotten, for joy that a child is born into the world. Let the literal Jerusalem comfort herself with this, that, whatever straits she may be reduced to, she shall continue until the coming of the Messiah, for there his kingdom must be first set up, and she shall not be destroyed while that blessing is in her; and when at length she is ploughed as a field, and become heaps (as is threatened, Mic 3:12), yet her privileges shall be resigned to the spiritual Jerusalem, and in that the promises made to her shall be fulfilled. Let Jerusalem be easy then, for, (1.) Her captivity in Babylon shall have an end, a happy end (Mic 4:10): There shalt thou be delivered, and the Lord shall redeem thee from the hand of thy enemies there. This was done by Cyrus, who acted therein as God's servant; and that deliverance was typical of our redemption by Jesus Christ, and the release from our spiritual bondage which is proclaimed in the everlasting gospel, that acceptable year of the Lord, in which Christ himself preached liberty to the captives, and the opening of the prison to those that were bound, Luk 4:18, Luk 4:19. (2.) The designs of her enemies against her afterwards shall be baffled, nay, they shall turn upon themselves, Mic 4:12, Mic 4:13. They promise themselves a day of it, but it shall prove God's day. They are gathered against Zion, to destroy it, but it shall prove to their own destruction, which Israel and Israel's God shall have the glory of. [1.] Their coming together against Zion shall be the occasion of their ruin. They associate themselves, and gird themselves, that they may break Jerusalem in pieces, but it will prove that they shall be broken in pieces, Isa 8:9. They know not the thoughts of the Lord. When they are gathering together, and Providence favours them in it, they little think what God is designing by it, nor do they understand his counsel; they know what they aim at in coming together, but they know not what God aims at in bringing them together; they aim at Zion's ruin, but God aims at theirs. Note, When men are made use of as instruments of Providence in accomplishing its purposes it is very common for them to intend one thing and for God to intend quite the contrary. The king of Assyria is to be a rod in God's hand for the correction of his people, in order to their reformation; howbeit he means not so, nor does his heart think so, Isa 10:7. And thus it is here; the nations are gathered against Zion, as soldiers into the field, but God gathers them as sheaves into the floor, to be beaten to pieces; and they could not have been so easily, so effectually, destroyed, if they had not gathered together against Zion. Note, The designs of enemies for the ruin of the church often prove ruining to themselves; and thereby they prepare themselves for destruction and put themselves in the way of it; they are snared in the work of their own hands. [2.] Zion shall have the honour of being victorious over them, Mic 4:13. When they are gathered as sheaves into the floor, to be trodden down, as the corn then was by the oxen, then, "Arise, and thresh, O daughter of Zion! instead of fearing them, and fleeing from them, boldly set upon them, and take the opportunity Providence favours thee with of trampling upon them. Plead not thy own weakness, and that thou art not a match for so many confederated enemies; God will make thy horn iron, to push them down, and thy hoofs brass, to tread upon them when they are down; and thus thou shalt beat in pieces many people, that have long been beating thee in pieces." Thus, when God pleases, the daughter of Babylon is made a threshing floor (it is time to thresh her, Jer 51:33), and the worm Jacob is made a threshing instrument, with which God will thresh the mountains, and make them as chaff, Isa 41:14, Isa 41:15. How strangely, how happily, are the tables turned, since Jacob was the threshing-floor and Babylon the threshing instrument! Isa 21:10. Note, When God has conquering work for his people to do he will furnish them with strength and ability for it, will make the horn iron and the hoofs brass; and, when he does so, they must exert the power he gives them, and execute the commission; even the daughter of Zion must arise, and thresh. [3.] The glory of the victory shall redound to God. Zion shall thresh these sheaves in the floor, but the corn threshed out shall be a meat-offering at God's altar: I will consecrate their gain unto the Lord (that is, I will have it consecrated) and their substance unto the Lord of the whole earth. The spoils gained by Zion's victory shall be brought into the sanctuary, and devoted to God, either in part, as those of Midian (Num 31:28), or in whole, as those of Jericho, Jos 6:17. God is Jehovah, the fountain of being; he is the Lord of the whole earth, the fountain of power; and therefore he needs not any of our gain or substance, but may challenge and demand it all if he please; and with ourselves we must devote all we have to his honour, to be employed as he directs. Thus far all we have must have holiness to the Lord written upon it, all our gain and substance must be consecrated to the Lord of the whole earth, Isa 23:18. And extraordinary successes call for extraordinary acknowledgments, whether they be of spoils in war or gains in trade. It is God that gives us power to get wealth, which way soever it is honestly got, and therefore he must be honoured with what we get. Some make all this to point at the defeat of Sennacherib when he besieged Jerusalem, others to the destruction of Babylon, others to the successes of the Maccabees; but the learned Dr. Pocock and others think it had its full accomplishment in the spiritual victories obtained by the gospel of Christ over the powers of darkness that fought against it. The nations thought to ruin Christianity in its infancy, but it was victorious over them; those that persisted in their enmity were broken to pieces (Mat 21:44), particularly the Jewish nation; but multitudes by divine grace were gained to the church, and they and their substance were consecrated to the Lord Jesus, the Lord of the whole earth.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–13. Public domain.
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JeromeAD 420
Commentary on Micah
(Verses 11-13.) And now many nations have gathered against you, saying: Let her be stoned, and let our eyes see her downfall in Zion. But they do not know the thoughts of the Lord, and they do not understand His plan, for He has gathered them like the hay of the threshing floor. Rise up and trample, daughter of Zion, for I will make your horn iron, and I will make your hooves bronze, and you will crush many peoples. And you will dedicate their plunder to the Lord, and their strength to the Lord of all the earth. LXX: And now many nations have gathered against you, saying, 'Let us insult and see with our own eyes in Zion.' But they do not know the thoughts of the Lord, and they do not understand His counsel, for He has gathered them like sheaves into a threshing floor. Arise and trample them, O daughter of Zion, for I will make your horns iron and your hooves bronze, and you will crush many peoples. And you will devote their multitude to the Lord, and their strength to the Lord of all the earth. O Jerusalem, O daughter of Zion, who will come to Babylon, and there you will be set free, and the Lord will redeem you from the hand of your enemies. But now many nations have gathered against you, who speak as if of an adulteress, saying: Let her be stoned, and let our eyes look upon her. As it is written in the Septuagint: Let us insult and rejoice, and let our eyes despise Zion; and they did not understand the will and plan of the Lord, for this reason the nations have gathered against you, so that you may crush them like the threshing floor crushes the chaff or straw. Rise up, therefore, daughter of Zion, and with the iron horns that I promise to give you, and with the bronze hooves that you will receive, scatter and crush the peoples, and kill them for the Lord of the whole earth. For He takes pleasure in such a victim and such a sacrifice. The Jews, seeing that these things have not yet been fulfilled, promise themselves the coming of Christ in the future, and they say that all nations will serve the Jewish people, and that the Roman empire, which they interpret as Edom, will be crushed under their hooves and scattered with their horns. It is easy to prove from all the Scriptures how foolish this is, but that is a matter of another time. Therefore, we who follow not the letter that kills, but the life-giving spirit, say that many nations of demons gather against the daughter of Zion, which is translated as the Church, and insult her in the present age, which is under the power of evil, and rejoice in the killing of her children, ignorant of the thoughts of the Lord and not recognizing His plan. For if they had known, they would never have crucified the Lord of majesty (I Cor. II, 8). Therefore, He will gather them as sheaves in the area, so that whatever appeared to have thorns and be scattered, empty and light, may be crushed by their hooves, and winnowed by their horns, and the pure remaining grain may be offered as gifts to the Lord. But what does it mean when he says: You will crush many peoples, and consecrate their multitude to the Lord, and their strength to the Lord of the whole earth. We read Numbers, and Jesus on the ship, and the first book of the Kings, and we will see how, concerning the subject peoples, when all things perish by the edge of the sword, both gold and silver, and also how a certain number of people and animals dedicated to the Lord as spoils. Finally, Achor, who stole something from the ban of Jericho, disturbed the people, and the name of the valley was imposed from sin, Emec Achor (), meaning valley of tumult, or disturbances (Joshua 7). But so that you may know, according to the Septuagint interpreters, who said: 'You shall consecrate their multitude to the Lord, and their strength to the Lord of all the earth,' the word 'consecration' should be understood in a positive sense: Theodotion translated it as 'multitude,' the Fifth Edition as 'benefit,' which means 'advantage,' and Symmachus as 'gain,' which means 'their profit.'
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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