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 more, sometimes less, deeply into those judgments which lay in perspective before him (see Delitzsch on Isaiah, at Isa 32:20). The same thing applies to Micah, who goes to a great depth both in his threats and promises, not only predicting the judgment in all its extremity, - namely, the utter destruction of Jerusalem, and the carrying away of the people to Babel, - but also the salvation in its ultimate perfection, viz., the glorification of Zion. We must therefore not restrict his threats in Mic 3:12 and Mic 4:10 even to the Chaldaean catastrophe, nor the promise of Israel's deliverance in Babel out of the hands of its foes to the liberation of the Jews from Babylon, which was effected by Cyrus, and their return to Palestine under Zerubbabel and Ezra; but must also extend the threat of punishment to the destruction of Jerusalem by the Romans and the attendant dispersion of the Jews over all the world, and the redemption out of Babel promised in Mic 4:10 to that deliverance of Israel which, in the main, is in the future still. These two judgments and these two deliverances are comprehended in an undivided unity in the words of the prophet, Babel being regarded not only in its historical character, but also in its typical significance, as the beginning and the hearth of the kingdom of the world. Babel has this double significance in the Scriptures from the very commencement. Even the building of the city with a tower intended to reach to heaven was a work of human pride, and an ungodly display of power (Gen 11:4.); and after its erection Babel was made by Nimrod the beginning of the empire of the world (Gen 10:10). It was from these two facts that Babel became the type of the imperial power, and not because the division of the human race into nations with different languages, and their dispersion over the whole earth, had their origin there (see A. ch. Lämmert, Babel, das Thier und der falsche Prophet. Goth. 1862, p. 36ff.); and it is in this typical significance of Babel that we have to seek not only for the reason for the divine purpose to banish the people of God to Babel, when they were given up to the power of the kingdom of the world, but also for a point of connection for the prophetic announcement when this purpose had been communicated to the prophet's mind. Micah accordingly predicts the carrying away of the daughter Zion to Babel, and her deliverance there out of the power of her enemies, not because Babel