Declare ye it not at Gath, weep ye not at all: in the house of Aphrah roll thyself in the dust.

Tell it not in Gath, weep not at all: at Beth-le-aphrah have I rolled myself in the dust.

Declare ye it not in Geth, weep ya not with tears: in the house of Dust sprinkle yourselves with dust.

Tell it not in Gath, weep not at all; at Beth-le-aphrah roll thyself in the dust.

In Gath tell ye not, in Acco weep not, In Beth-Aphrah, in dust roll thyself.

Declare you it not at Gath, weep you not at all: in the house of Aphrah roll yourself in the dust.

Give no word of it in Gath, let there be no weeping at all: at Beth-le-aphrah be rolling in the dust.

Do not tell it in Gath. Do not weep at all. At Beth Leaphrah I have rolled myself in the dust.

Do not be willing to announce it in Gath; may you not lament with tears. In the house of Dust, besprinkle yourselves with dust.

In Gath ne annuntietis, flendo ne fleatis; [69] propter domum Aphrah pulvere te involve (vel, voluta te in pulvere.)

The Prophet seems here to be inconsistent with himself: for he first describes the calamity that was to be evident to all; but now he commands silence, lest the report should reach the enemies. But there is here nothing contradictory; for the evil itself could not be hid, since the whole kingdom of Israel would be desolated, the cities demolished or burnt, the whole country spoiled and laid waste, and then the enemies would enter the borders of Judah: and when Jerusalem should have been nearly taken how could it have been concealed? No, this could not have been. There is no wonder then that the Prophet had referred here to a solemn mourning. But he now speaks of the feeling of those who were desirous of hiding their own disgrace, especially from their enemies and aliens: for it is an indignity which greatly vexes us, when enemies taunt us, and upbraid us in our misfortunes; when no hope remains, we at least wish to perish in secret, so that no reproach and disgrace should accompany our death; for dishonor is often harder to be borne, and wounds us more grievously, than any other evil. The Prophet then means that the Israelites would not only be miserable, but would also be subject to the reproaches and taunts of their enemies. We indeed know that the Philistine were inveterate in their hatred to the people of God; and we know that they ever took occasion to upbraid them with their evils and calamities. This then is the meaning of the Prophet, when he says, In Gath declare it not, by weeping weep not; as though he said, "Though extreme evils shall come upon you, yet seek to perish in silence; for you will find that your enemies will gape for the opportunity to cut you with their taunts, when they shall see you thus miserable. He then forbids the people's calamities to be told in Gath; for the Philistine usually desired nothing more than the opportunity to torment the people of God with reproaches. It now follows, In the house of Aphrah, in dust roll thyself There is here an alliteration which cannot be conveyed in Latin: for phrh, ophre, means dusty, and phr, opher, is dust. That city attained its name from its situation, because the country where it was, was full of dust; as if a city were called Lutosa, muddy or full of clay; and indeed many think that Lutetia (Paris) had hence derived its name. And he says, Roll thyself in dust, in the house full of dust; as though he had said that the name would be now most suitable, for the ruin of the city would constrain all neighboring cities to be in mourning to cast themselves in the dust; So great would be the extremity of their evils. But we must ever bear in mind the object of the Prophet: for he here rouses the Israelites as it were with the sharpest goads, who entertained no just idea of the dreadfulness of God's vengeance, but were ever deaf to all threatening. The Prophet then shows that the execution of this vengeance which he denounced was ready at hand; and he himself not only mourned, but called others also to mourning. He speaks of the whole country, as we shall see by what follows. I shall quickly run over the whole of this chapter; for there is no need of long explanation, as you will find.

Tell it not in Gath - Gath had probably now ceased to be; at least, to be of any account . It shows how David's elegy lived in the hearts of Judah, that his words are used as a proverb, (just as we do now, in whose ears it is yearly read), when, as with us, its original application was probably lost. True, Gath, reduced itself, might rejoice the more maliciously over the sufferings of Judah. But David mentions it as a chief seat of Philistine strength ; now its strength was gone.
The blaspheming of the enemies of God is the sorest part of His chastisements. Whence David prays "let not mine enemies exult over me" Psalm 25:2; and the sons of Korah, "With a sword in my bones, mine enemies reproach me, while they say daily unto me, where is thy God?" Psalm 42:10; and Ethan; "Thou hast made all his enemies to rejoice. Remember, Lord, the reproach of Thy servant" Psalm 89:42, Psalm 89:50 - wherewith Thine enemies have reproached, O Lord, wherewith they have reproached the footsteps of Thine anointed. It is hard to part with home, with country, to see all desolate, which one ever loved. But far, far above all, is it, if, in the disgrace and desolation, God's honor seems to be injured. The Jewish people was then God's only home on earth. If it could be extinguished, who remained to honor Him? Victories over them seemed to their pagan neighbors to be victories over Him. He seemed to be dishonored without, because they had first dishonored Him within. Sore is it to the Christian, to see God's cause hindered, His kingdom narrowed, the empire of infidelity advanced. Sorer in one way, because he knows the price of souls, for whom Jesus died. But the world is now the Church's home. "The holy church throughout all the world doth acknowledge Thee!" Then, it was girt in within a few miles of territory, and sad indeed it must have been to the prophet, to see this too hemmed in. Tell it not in Gath, to the sons of those who, of old, defied God.
Weep not at all - (Literally, weeping, weep not). Weeping is the stillest expression of grief. We speak of "weeping in silence." Yet this also was too visible a token of grief. Their weeping would be the joy and laughter of God's enemies.
In the house of Aphrah - (probably, In Beth-leaphrah) roll thyself in the dust (Better, as the text, I roll myself in dust). The prophet chose unusual names, such as would associate themselves with the meanings which he wished to convey, so that thence forth the name itself might recall the prophecy. As if we were to say, "In Ashe I roll myself in ashes." - There was an Aphrah near Jerusalem . It is more likely that Micah should refer to this, than to the Ophrah in Benjamin Joshua 18:23; 1-Samuel 13:17. He showed them, in his own person, how they should mourn, retired out of sight and hidden, as it were, in the dust. Jeremiah. Rup.: "Whatever grief your heart may have, let your face have no tears; go not forth, but, in the house of dust, sprinkle thyself with the ashes of its ruins."
All the places thenceforth spoken of were in Judah, whose sorrow and desolation are repeated in all. It is one varied history of sorrow: The names of her cities, whether in themselves called from some gifts of God, as Shaphir, (beautiful; we have Fairford, Fairfield, Fairburn, Fairlight,) or contrariwise from some defect, Maroth, Bitterness (probably from brackish water) Achzib, lying, (doubtless from a winter-torrent which in summer failed) suggest, either in contrast or by themselves, some note of evil and woe. It is Judah's history in all, given in different traits; her "beauty" turned into shame; herself free neither to go forth nor to "abide;" looking for good and finding evil; the strong (Lachish) strong only to flee; like a brook that fails and deceives; her inheritance (Mareshah) inherited; herself, taking refuge in dens and caves of the earth, yet even there found, and bereft of her glory. Whence, in the end, without naming Judah, the prophet sums up her sorrows with one call to mourning.

Declare ye it not at Gath - Do not let this prediction be known among the Philistines, else they will glory over you.
House of Aphrah - Or, Beth-aphrah. This place is mentioned Joshua 18:23, as in the tribe of Benjamin. There is a paronomasia, or play on words, here: בבית לעפרה עפר bebeith leaphrah aphar, "Roll thyself in the dust in the house of dust."

Declare ye [it] not at (h) Gath, weep ye not at all: in the house of (i) Aphrah roll thyself in the dust.
(h) Lest the Philistines our enemies rejoice at our destruction.
(i) Which was a city near to Jerusalem (Joshua 18:23), there called Ophrah, and signifies dust: therefore he wants them to mourn and roll themselves in the dust, for their dusty city.

Declare ye it not at Gath,.... A city of the Philistines, put for all the rest: the phrase is borrowed from 2-Samuel 1:20; where the reason is given, and holds good here as there; and the sense is, not that the destruction of Israel, or the invasion of Judea, or the besieging of Jerusalem, could be hid from the Philistines; but that it was a thing desirable, was it possible, since it would be matter of rejoicing to them, and that would be an aggravation of the distress of Israel and Judah:
weep ye not at all; that is, before the Philistines, or such like enemies, lest they should laugh and scoff at you; though they had reason to weep, and did and ought to weep in secret; yet, as much as in them lay, it would be right to forbear it openly, because of the insults and reproach of the enemy. The learned Reland (f) suspects that it should be read, "weep not in Acco": which was another city in Palestine, to the north from the enemy, as Gath was to the south; and observes, that there is a like play on words (g) in the words, as in the places after mentioned. Acco is the same with Ptolemais, Acts 21:7; See Gill on Acts 21:7. It had this name from Ptolemy Lagus king of Egypt, who enlarged it, and called it after his own name; but Mr, Maundrell (h) observes,
"now, since it hath been in the possession of the Turks, it has, according to the example of many other cities in Turkey, cast off its Greek, and recovered some semblance of its old Hebrew name again, being called Acca, or Acra. As to its situation (he says) it enjoys all possible advantages, both of sea and land; on its north and east sides it is compassed with a spacious and fertile plain; on the west it is washed by the Mediterranean sea; and on the south by a large bay, extending from the city as far as Mount Carmel;''
in the house of Aphrah roll thyself in the dust; as mourners used to do, sit in the dust, or cover their heads with it, or wallow in it; this is allowed to be done privately, in houses or in towns distinct from the Philistines, as Aphrah or Ophrah was, which was in the tribe of Benjamin, Joshua 18:23; called here "Aphrah", to make it better agree with "Aphar", dust, to which the allusion is: and it may be rendered, "in the house of dust roll thyself in the dust"; having respect to the condition houses would be in at this time, mere heaps of dust and rubbish, so that they would find enough easily to roll themselves in. Here is a double reading; the "Keri", or marginal reading, which the Masora directs to, and we follow, is, "roll thyself": but the "Cetib", or writing, is, "I have rolled myself" (i); and so are the words of the prophet, who before says he wailed and howled, and went stripped and naked; here he says, as a further token of his sorrow, that he rolled himself in dust, and as an example for Israel to do the like. This place was a village in the times of Jerom (k) and was called Effrem; it was five miles from Bethel to the east.
(f) Palestina Illustrata, tom. 2. p. 534, 535. (g) . (h) Journey from Aleppo, &c. p. 54. (i) "volutavi me", De Dieu. (k) De locis Hebr. fol. 88. H.

Declare ye it not at Gath--on the borders of Judea, one of the five cities of the Philistines, who would exult at the calamity of the Hebrews (2-Samuel 1:20). Gratify not those who exult over the falls of the Israel of God.
weep ye not at all--Do not betray your inward sorrow by outward weeping, within the cognizance of the enemy, lest they should exult at it. RELAND translates, "Weep not in Acco," that is, Ptolemais, now St. Jean d'Acre, near the foot of Mount Carmel; allotted to Asher, but never occupied by that tribe (Judges 1:31); Acco's inhabitants would, therefore, like Gath's, rejoice at Israel's disaster. Thus the parallelism is best carried out in all the three clauses of the verse, and there is a similar play on sounds in each, in the Hebrew Gath, resembling in sound the Hebrew for "declare"; Acco, resembling the Hebrew for "weep"; and Aphrah, meaning "dust." While the Hebrews were not to expose their misery to foreigners, they ought to bewail it in their own cities, for example, Aphrah or Ophrah (Joshua 18:23; 1-Samuel 13:17), in the tribe of Benjamin. To "roll in the dust" marked deep sorrow (Jeremiah 6:26; Ezekiel 27:30).

Declare ye it not - Lest the Philistines triumph. Weep ye not - Make no public weeping. Aphrah - This was farther from the Philistines. Roll thyself - Express thy sorrow.