Keluaran 32:20

32:20 He took the calf they had made and burned it in the fire, ground it ¹  to powder, poured it out on the water, and made the Israelites drink it. ² 

Imamat 26:30

26:30 I will destroy your high places and cut down your incense altars, ³  and I will stack your dead bodies on top of the lifeless bodies of your idols. ⁴  I will abhor you. ⁵ 

Imamat 26:2

26:2 You must keep my Sabbaths and reverence ⁶  my sanctuary. I am the Lord.

1 Raja-raja 1:11

1:11 Nathan said to Bathsheba, Solomon’s mother, “Has it been reported to you ⁷  that Haggith’s son Adonijah has become king behind our master David’s back? ⁸ 

Mikha 1:5

1:5 All this is because of Jacob’s rebellion

and ⁹  the sins of the nation ¹⁰  of Israel.

How has Jacob rebelled, you ask? ¹¹ 

Samaria epitomizes their rebellion! ¹² 

Where are Judah’s pagan worship centers, you ask? ¹³ 

They are right in Jerusalem! ¹⁴ 

[32:20]  ¹ tn Here “it” has been supplied.

[32:20]  ² tn Here “it” has been supplied.

[32:20]  sn Pouring the ashes into the water running from the mountain in the brook (Deut 9:21) and making them drink it was a type of the bitter water test that tested the wife suspected of unfaithfulness. Here the reaction of the people who drank would indicate guilt or not (U. Cassuto, Exodus, 419).

[26:30]  ³ sn Regarding these cultic installations, see the remarks in B. A. Levine, Leviticus (JPSTC), 188, and R. E. Averbeck, NIDOTTE 2:903. The term rendered “incense altars” might better be rendered “sanctuaries [of foreign deities]” or “stelae.”

[26:30]  ⁴ tn The translation reflects the Hebrew wordplay “your corpses…the corpses of your idols.” Since idols, being lifeless, do not really have “corpses,” the translation uses “dead bodies” for people and “lifeless bodies” for the idols.

[26:30]  ⁵ tn Heb “and my soul will abhor you.”

[26:2]  ⁶ tn Heb “and my sanctuary you shall fear.” Cf. NCV “respect”; CEV “honor.”

[1:11]  ⁷ tn Heb “Have you not heard?”

[1:11]  ⁸ tn Heb “and our master David does not know.”

[1:5]  ⁹ tn Heb “and because of.” This was simplified in the translation for stylistic reasons.

[1:5]  ¹⁰ tn Heb “house.”

[1:5]  ¹¹ tn Heb “What is the rebellion of Jacob?”

[1:5]  ¹² tn Heb “Is it not Samaria?” The negated rhetorical question expects the answer, “It certainly is!” To make this clear the question has been translated as a strong affirmative statement.

[1:5]  ¹³ tn Heb “What are Judah’s high places?”

[1:5]  ¹⁴ tn Heb “Is it not Jerusalem?” The rhetorical question expects the answer, “It certainly is!”

[1:5]  sn In vv. 2-5 Micah narrows the scope of God’s judgment from the nations (vv. 2-4) to his covenant people (v. 5). Universal judgment is coming, but ironically Israel is the focal point of God’s anger. In v. 5c the prophet includes Judah within the scope of divine judgment, for it has followed in the pagan steps of the northern kingdom. He accomplishes this with rhetorical skill. In v. 5b he develops the first assertion of v. 5a (“All of this is because of Jacob’s rebellion”). One expects in v. 5c an elaboration of the second assertion in v. 5a (“and the sins of the nation of Israel”), which one assumes, in light of v. 5b, pertains to the northern kingdom. But the prophet specifies the “sins” as “high places” and makes it clear that “the nation of Israel” includes Judah. Verses 6-7 further develop v. 5b (judgment on the northern kingdom), while vv. 8-16 expand on v. 5c (judgment on Judah).

[1:5]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.