Micah 6:9

Note, The voice of the prophets is the Lord's voice, and that cries to the city, cries to the country. When the sin of a city cries to God his voice cries against the city; and, when the judgments of God are coming upon a city, his voice first cries unto it. He warns before he wounds, because he is not willing that any should perish.

Crieth - Either by his judgments, each of which is the Lord's voice, or by his prophets. The city - To every city in Israel and Judah, but principally to Jerusalem and Samaria.

The Lord's voice crieth unto the city,....

unto the city--Jerusalem. the man of wisdom--As in Pr 13:6, Hebrew, "sin" is used for "a man of sin," and in Ps 109:4, "prayer" for "a man of prayer"; so here "wisdom" for "the man of wisdom." shall see thy name--shall regard Thee, in Thy revelations of Thyself.

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The Lord’s voice crieth unto the city - No man is found to hear; but the man of wisdom will hear, תושיה tushiyah; a word frequent in the writings of Solomon and Job, signifying wisdom, wealth, substance, reason, essence, happiness; any thing that is complete; or that which is substantial, in opposition to vanity, emptiness, mere show, unsubstantiality. When God speaks, the man of common sense, who has any knowledge of God or his own soul, will see thy name; but instead of יראה yireh, will see, the Septuagint, Syriac, Vulgate, and Arabic, with twelve of Kennicott’s and De Rossi’s MSS., have read יראי yirey, they that Fear. The Vulgate reads: - Et salus erit timentibus nomen tuum. “And thou shalt be salvation to them that fear thy name.” The Septuagint - Και σωσει φαβουμενους το ονομα αυτου. And he shall save those who fear his name. - This the Arabic copies. The Targum has, “And the teachers shall fear the name.” That is, יהוה Yehovah. The French Bible is very strange: - Car ton nom volt comme il va de tout. “For thy name sees how every thing goes.” The word תושיה tushiyah, mentioned above, which occasions all the difficulty, has been read with an ע ain by the Vulgate and Septuagint, as coming from the root ישע yasha, to be saved; and it is very likely that this was the original reading. The two last letters in the word, יה, might have been easily mistaken in the MS. for the letter ע where I may suppose the word stood thus, תושע, shall be saved; and as several MSS. read יראי yirey, they who fear, instead of יראה yireh, he shall see, the whole clause might have been just what it appears in the Vulgate and Septuagint. It is also necessary to remark that the word in dispute has various forms in some MSS., which is a strong presumption against its authenticity. See Kennicott and De Rossi.