58.  Hence again the divine Micah, unable to brook the building of Zion with blood, however you interpret the phrase, and of Jerusalem with iniquity, while the heads thereof judge for reward, and the priests teach for hire, and the prophets divine for money—what does he say will be the result of this?  Zion shall be plowed as a field, and Jerusalem be as a lodge in a garden, and the mountain of the house be reckoned as a glade in a thicket.178    Mic. iii. 10–12.  He bewails also the scarcity of the upright, there being scarcely a stalk or a gleaning grape left, since both the prince asketh, and the judge curries favour,179    Ib. vii. 1–4. so that his language is almost the same as the mighty David’s:  Save me, O Lord, for the godly man ceaseth:180    Ps. xii. 1.  and says that therefore their blessings shall fail them, as if wasted by the moth.

ΝΗʹ. Ἔνθεν δὲ ὁ θεῖος Μιχαίας οὐ φέρων οἰκοδομουμένην Σιὼν ἐν αἵμασιν, ὁποτέροις βούλει, καὶ Ἱερουσαλὴμ ἐν ἀδικίαις, τῶν ἡγουμένων αὐτῆς μετὰ δώρων κρινόντων, καὶ τῶν ἱερέων μισθοῦ ἀποκρινομένων, καὶ τῶν προφητῶν μετὰ ἀργυρίου μαντευομένων: ἀνθ' ὧν τί γενήσεσθαι; Σιὼν ὡς ἀγρὸν ἀροτριαθήσεσθαι, καὶ Ἱερουσαλὴμ ὡς ὀπωροφυλάκιον ἔσεσθαι, καὶ τὸ ὄρος τοῦ οἴκου εἰς ἄλσος δρυμοῦ λογισθήσεσθαι: θρηνῶν τε τὴν ἐρημίαν τῶν κατορθούντων, ὡς μόλις που καλάμην ὑπολείπεσθαι ἢ ἐπιφυλλίδα: ὁπότε καὶ τὸν ἄρχοντα αἰτεῖν, καὶ τὸν κριτὴν λόγους πρὸς χάριν λαλεῖν, καὶ σχεδὸν τὰ αὐτὰ τῷ μεγάλῳ Δαβὶδ φθεγγόμενος: Σῶσόν με, Κύριε, λέγοντι, ὅτι ἐκλέλοιπεν ὅσιος: ἐξ οὗ καὶ τὰ ἀγαθὰ ἐπιλείψειν αὐτοὺς, ὡς ὑπὸ σητὸς δαπανώμενα.