Mikha 6:1-16
Konteks6:1 Listen to what the Lord says:
“Get up! Defend yourself 1 before the mountains! 2
Present your case before the hills!” 3
6:2 Hear the Lord’s accusation, you mountains,
you enduring foundations of the earth!
For the Lord has a case against his people;
he has a dispute with Israel! 4
6:3 “My people, how have I wronged you? 5
How have I wearied you? Answer me!
6:4 In fact, I brought you up from the land of Egypt,
I delivered you from that place of slavery.
I sent Moses, Aaron, and Miriam to lead you. 6
6:5 My people, recall how King Balak of Moab planned to harm you, 7
how Balaam son of Beor responded to him.
Recall how you journeyed from Shittim to Gilgal,
so you might acknowledge that the Lord has treated you fairly.” 8
6:6 With what should I 9 enter the Lord’s presence?
With what 10 should I bow before the sovereign God? 11
Should I enter his presence with burnt offerings,
with year-old calves?
6:7 Will the Lord accept a thousand rams,
or ten thousand streams of olive oil?
Should I give him my firstborn child as payment for my rebellion,
my offspring – my own flesh and blood – for my sin? 12
6:8 He has told you, O man, what is good,
and what the Lord really wants from you: 13
He wants you to 14 promote 15 justice, to be faithful, 16
and to live obediently before 17 your God.
6:9 Listen! The Lord is calling 18 to the city!
It is wise to respect your authority, O Lord! 19
Listen, O nation, and those assembled in the city! 20
6:10 “I will not overlook, 21 O sinful house, the dishonest gain you have hoarded away, 22
or the smaller-than-standard measure I hate so much. 23
6:11 I do not condone the use of rigged scales,
or a bag of deceptive weights. 24
6:12 The city’s rich men think nothing of resorting to violence; 25
her inhabitants lie, 26
their tongues speak deceptive words. 27
6:13 I will strike you brutally 28
and destroy you because of your sin.
6:14 You will eat, but not be satisfied.
Even if you have the strength 29 to overtake some prey, 30
you will not be able to carry it away; 31
if you do happen to carry away something,
I will deliver it over to the sword.
6:15 You will plant crops, but will not harvest them;
you will squeeze oil from the olives, 32 but you will have no oil to rub on your bodies; 33
you will squeeze juice from the grapes, but you will have no wine to drink. 34
6:16 You implement the regulations of Omri,
and all the practices of Ahab’s dynasty; 35
you follow their policies. 36
Therefore I will make you an appalling sight, 37
the city’s 38 inhabitants will be taunted derisively, 39
and nations will mock all of you.” 40
Mikha 1:1-16
Konteks1:1 This is the prophetic message that the Lord gave to 41 Micah of Moresheth. He delivered this message 42 during the reigns of 43 Jotham, Ahaz, and Hezekiah, kings of Judah. The prophecies pertain to 44 Samaria 45 and Jerusalem. 46
1:2 Listen, all you nations! 47
Pay attention, all inhabitants of earth! 48
The sovereign Lord will testify 49 against you;
the Lord will accuse you 50 from his majestic palace. 51
1:3 Look, 52 the Lord is coming out of his dwelling place!
He will descend and march on the earth’s mountaintops! 53
1:4 The mountains will disintegrate 54 beneath him,
and the valleys will be split in two. 55
The mountains will melt 56 like wax in a fire,
the rocks will slide down like water cascading down a steep slope. 57
1:5 All this is because of Jacob’s rebellion
and 58 the sins of the nation 59 of Israel.
How has Jacob rebelled, you ask? 60
Samaria epitomizes their rebellion! 61
Where are Judah’s pagan worship centers, you ask? 62
They are right in Jerusalem! 63
1:6 “I will turn Samaria 64 into a heap of ruins in an open field –
vineyards will be planted there! 65
I will tumble 66 the rubble of her stone walls 67 down into the valley,
and tear down her fortifications to their foundations. 68
1:7 All her carved idols will be smashed to pieces;
all her metal cult statues will be destroyed by fire. 69
I will make a waste heap 70 of all her images.
Since 71 she gathered the metal 72 as a prostitute collects her wages,
the idols will become a prostitute’s wages again.” 73
1:8 For this reason I 74 will mourn and wail;
I will walk around barefoot 75 and without my outer garments. 76
I will howl 77 like a wild dog, 78
and screech 79 like an owl. 80
1:9 For Samaria’s 81 disease 82 is incurable.
It has infected 83 Judah;
it has spread to 84 the leadership 85 of my people
and has even contaminated Jerusalem! 86
1:10 Don’t spread the news in Gath! 87
Don’t shed even a single tear! 88
In Beth Leaphrah sit in the dust! 89
1:11 Residents 90 of Shaphir, 91 pass by in nakedness and humiliation! 92
The residents of Zaanan can’t leave their city. 93
“He takes from you what he desires.” 96
1:12 Indeed, the residents of Maroth 97 hope for something good to happen, 98
though the Lord has sent disaster against the city of Jerusalem. 99
1:13 Residents of Lachish, 100 hitch the horses to the chariots!
You 101 influenced Daughter Zion 102 to sin, 103
for Israel’s rebellious deeds can be traced back 104 to you!
1:14 Therefore you 105 will have to say farewell 106 to Moresheth Gath.
The residents 107 of Achzib 108 will be as disappointing
as a dried up well 109 to the kings of Israel. 110
1:15 Residents of Mareshah, 111 a conqueror will attack you, 112
the leaders of Israel shall flee to Adullam. 113
1:16 Shave your heads bald as you mourn for the children you love; 114
shave your foreheads as bald 115 as an eagle, 116
for they are taken from you into exile.
[6:1] 1 tn Or “plead your case” (NASB, NIV, NRSV); NAB “present your plea”; NLT “state your case.”
[6:1] sn Defend yourself. The
[6:1] 2 sn As in some ancient Near Eastern treaties, the mountains are personified as legal witnesses that will settle the dispute between God and Israel.
[6:1] 3 tn Heb “let the hills hear your voice.”
[6:2] 4 tn This verse briefly interrupts the
[6:3] 5 tn Heb “My people, what have I done to you?”
[6:5] 7 tn Heb “remember what Balak…planned.”
[6:5] 8 tn Heb “From Shittim to Gilgal, in order to know the just acts of the
[6:6] 9 sn With what should I enter the
[6:6] 10 tn The words “with what” do double duty in the parallelism and are supplied in the second line of the translation for clarification.
[6:6] 11 tn Or “the exalted God.”
[6:7] 12 tn Heb “the fruit of my body for the sin of my soul.” The Hebrew term נֶפֶשׁ (nefesh) is often translated “soul,” but the word usually refers to the whole person; here “the sin of my soul” = “my sin.”
[6:8] 13 sn What the
[6:8] 14 tn Heb “except.” This statement is actually linked with what precedes, “What does he want from you except….”
[6:8] 15 tn Heb “to do,” in the sense of “promote.”
[6:8] 16 tn Heb “to love faithfulness.”
[6:8] 17 tn Heb “to walk humbly [or perhaps, “carefully”] with.”
[6:9] 18 tn Or “the voice of the
[6:9] 19 tn Heb “one who sees your name is wisdom.” It is probably better to emend יִרְאֶה (yir’eh, “he sees”) to יִרְאָה (yir’ah, “fearing”). One may then translate, “fearing your name is wisdom.” The
[6:9] 20 tn Heb (apparently) “Listen [to] the staff and the one who appointed it.” Verse 10 then begins with עוֹד (yod, “still” or “again”). The translation assumes an emendation to שִׁמְעוּ מַטֶּה וּמוֹעֵד הָעִיר (shim’u matteh umo’ed ha’ir, “listen, O tribe and the assembly of the city”).
[6:10] 21 tn The meaning of the first Hebrew word in the line is unclear. Possibly it is a combination of the interrogative particle and אִשׁ (’ish), an alternate form of יֵשׁ (yesh, “there is/are”). One could then translate literally, “Are there treasures of sin [in] the house of the sinful?” The translation assumes an emendation to הַאֶשֶּׁה (ha’esheh, from נָשָׁא, nasha’, “to forget”), “Will I forget?” The rhetorical question expects an answer, “No, I will not forget.”
[6:10] 22 tn Heb “the treasures of sin”; NASB “treasures of wickedness”; NIV “ill-gotten treasures.”
[6:10] 23 tn Heb “the accursed scant measure.”
[6:10] sn Merchants would use a smaller than standard measure so they could give the customer less than he thought he was paying for.
[6:11] 24 tn Heb “Do I acquit sinful scales, and a bag of deceptive weights?” The rhetorical question expects an answer, “No, I do not,” and has been translated as a declarative statement for clarity and emphasis.
[6:11] sn Merchants also used rigged scales and deceptive weights to cheat their customers. See the note at Amos 8:5.
[6:12] 25 tn Heb “because her rich are full of violence.”
[6:12] 26 tn Heb “speak lies.”
[6:12] 27 tn Heb “and their tongue is deceptive in their mouth.”
[6:13] 28 tn Heb “and also I, I will make you sick, striking you.”
[6:14] 29 tc The first Hebrew term in the line (וְיֶשְׁחֲךָ, vÿyeshkhakha) is obscure. HALOT 446 s.v. יֶשַׁח understands a noun meaning “filth,” which would yield the translation, “and your filth is inside you.” The translation assumes an emendation to כֹּחַ-וְיֶשׁ (vÿyesh-koakh, “and [if] there is strength inside you”).
[6:14] 30 tn The meaning of the Hebrew term וְתַסֵּג (vÿtasseg) is unclear. The translation assumes it is a Hiphal imperfect from נָסַג/נָשַׂג (nasag/nasag, “reach; overtake”) and that hunting imagery is employed. (Note the reference to hunger in the first line of the verse.) See D. R. Hillers, Micah (Hermeneia), 80.
[6:14] 31 tn The Hiphal of פָּלַט (palat) is used in Isa 5:29 of an animal carrying its prey to a secure place.
[6:15] 32 tn Heb “you will tread olives.” Literally treading on olives with one’s feet could be harmful and would not supply the necessary pressure to release the oil. See O. Borowski, Agriculture in Iron Age Israel, 119. The Hebrew term דָּרַךְ (darakh) may have an idiomatic sense of “press” here, or perhaps the imagery of the following parallel line (referring to treading grapes) has dictated the word choice.
[6:15] 33 tn Heb “but you will not rub yourselves with oil.”
[6:15] 34 tn Heb “and juice, but you will not drink wine.” The verb תִדְרֹךְ (tidrokh, “you will tread”) must be supplied from the preceding line.
[6:16] 35 tn Heb “the edicts of Omri are kept, and all the deeds of the house of Ahab.”
[6:16] 36 tn Heb “and you walk in their plans.”
[6:16] sn The Omride dynasty, of which Ahab was the most infamous king, had a reputation for implementing unjust and oppressive measures. See 1 Kgs 21.
[6:16] 37 tn The Hebrew term שַׁמָּה (shammah) can refer to “destruction; ruin,” or to the reaction it produces in those who witness the destruction.
[6:16] 38 tn Heb “her”; the referent (the city) has been specified in the translation for clarity.
[6:16] 39 tn Heb “[an object] of hissing,” which was a way of taunting someone.
[6:16] 40 tc The translation assumes an emendation of the MT’s עַמִּי (’ammi, “my people”) to עַמִּים (’ammim, “nations”).
[6:16] tn Heb “and the reproach of my people you will bear.” The second person verb is plural here, in contrast to the singular forms used in vv. 13-15.
[1:1] 41 tn Heb “The word of the
[1:1] 42 tn The words “he delivered this message” are not in the Hebrew text, but are supplied in the translation for clarification.
[1:1] 43 tn Heb “in the days of” (so KJV, NASB, NRSV).
[1:1] 44 tn Heb “which he saw concerning.”
[1:1] 45 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[1:1] 46 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:2] 47 tn Heb “O peoples, all of them.”
[1:2] 48 tn Heb “O earth and all its fullness”; KJV “and all that therein is.”
[1:2] 49 tn Heb “May the sovereign
[1:2] 50 tn Heb “the
[1:2] 51 tn Or “his holy temple” (KJV, NAB, NASB, NIV, NRSV, NLT). This refers to the Lord’s dwelling in heaven, however, rather than the temple in Jerusalem (note the following verse, which describes a theophany).
[1:3] 52 tn Or “For look.” The expression כִּי־הִנֵּה (ki-hinneh) may function as an explanatory introduction (“For look!”; Isa 26:21; 60:2; 65:17, 18: 66:15; Jer 1:15; 25:29; 30:10; 45:5; 46:27; 50:9; Ezek 30:9; 36:9; Zech 2:10; 3:8), or as an emphatic introduction (“Look!”; Jdgs 3:15; Isa 3:1; Jer 8:17; 30:3; 49:15; Hos 9:6; Joel 3:1 [HT 4:1]; Amos 4:2, 13; 6:11, 14; 9:9; Hab 1:6; Zech 2:9 [HT 2:13]; Zech 3:9; 11:16).
[1:3] 53 tn Or “high places” (KJV, NASB, NIV, NRSV, NLT).
[1:4] 54 tn Or “melt” (NAB, NASB, NIV, NRSV, NLT). This is a figurative description of earthquakes, landslides, and collapse of the mountains, rather than some sort of volcanic activity (note the remainder of the verse).
[1:4] 55 sn The mountains will disintegrate…the valleys will be split in two. This imagery pictures an earthquake and accompanying landslide.
[1:4] 56 tn The words “the mountains will melt” are supplied in the translation for clarification. The simile extends back to the first line of the verse.
[1:4] 57 tn The words “the rocks will slide down” are supplied in the translation for clarification. This simile elaborates on the prior one and further develops the imagery of the verse’s first line.
[1:5] 58 tn Heb “and because of.” This was simplified in the translation for stylistic reasons.
[1:5] 60 tn Heb “What is the rebellion of Jacob?”
[1:5] 61 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] 62 tn Heb “What are Judah’s high places?”
[1:5] 63 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.
[1:6] 64 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[1:6] 65 tn Heb “into a planting place for vineyards.”
[1:6] 66 tn Heb “pour” (so NASB, NIV); KJV, NRSV “pour down”; NAB “throw down”; NLT “roll.”
[1:6] 67 tn Heb “her stones.” The term stones is a metonymy for the city walls whose foundations were constructed of stone masonry.
[1:6] 68 tn Heb “I will uncover her foundations.” The term “foundations” refers to the lower courses of the stones of the city’s outer fortification walls.
[1:7] 69 tn Heb “and all her prostitute’s wages will be burned with fire.”
[1:7] sn The precious metal used by Samaria’s pagan worship centers to make idols are here compared to a prostitute’s wages because Samaria had been unfaithful to the
[1:7] 70 tn Heb “I will make desolate” (so NASB).
[1:7] 71 tn Or “for” (KJV, NASB, NRSV).
[1:7] 72 tn No object is specified in the Hebrew text; the words “the metal” are supplied from the context.
[1:7] 73 tn Heb “for from a prostitute’s wages she gathered, and to a prostitute’s wages they will return.” When the metal was first collected it was comparable to the coins a prostitute would receive for her services. The metal was then formed into idols, but now the
[1:8] 74 tn The prophet is probably the speaker here.
[1:8] 75 tn Or “stripped.” The precise meaning of this Hebrew word is unclear. It may refer to walking barefoot (see 2 Sam 15:30) or to partially stripping oneself (see Job 12:17-19).
[1:8] 76 tn Heb “naked.” This probably does not refer to complete nudity, but to stripping off one’s outer garments as an outward sign of the destitution felt by the mourner.
[1:8] 77 tn Heb “I will make lamentation.”
[1:8] 78 tn Or “a jackal”; CEV “howling wolves.”
[1:8] 79 tn Heb “[make] a mourning.”
[1:8] 80 tn Or perhaps “ostrich” (cf. ASV, NAB, NASB, NRSV, NLT).
[1:9] 81 tn Heb “her”; the referent (Samaria) has been specified in the translation for clarity.
[1:9] 82 tc The MT reads the plural “wounds”; the singular is read by the LXX, Syriac, and Vg.
[1:9] tn Or “wound.”
[1:9] 85 tn Heb “the gate.” Kings and civic leaders typically conducted important business at the city gate (see 1 Kgs 22:10 for an example), and the term is understood here to refer by metonymy to the leadership who would be present at the gate.
[1:9] 86 tn Heb “to Jerusalem.” The expression “it has contaminated” do not appear in the Hebrew text, but have been supplied to fill out the parallelism with the preceding line.
[1:9] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:10] 87 tn Heb “Tell it not in Gath.” The Hebrew word for “tell” (נָגַד, nagad) sounds like the name of the city, Gath (גַּת, gat).
[1:10] 88 tn The Hebrew infinitive absolute before the negated jussive emphasizes the prohibition.
[1:10] 89 tc The translation assumes a masculine plural imperative. If one were to emend בְּבֵית (bÿvet) to בֵית (vet), Beth Leaphrah would then be the addressee and the feminine singular imperative (see Qere) could be retained, “O Beth Leaphrah, sit in the dust.”
[1:10] tn Heb “roll about in mourning in the dust”; or “wallow about in mourning in the dust.” The verb פָּלַשׁ (palash, “roll about in mourning [in dust]”; HALOT 935 s.v. פלשׁ) is figurative (metonymy) for sitting as an outward sign of mourning.
[1:10] sn To sit in the dust was an outward sign of mourning. The name Beth Leaphrah means “house of dust.”
[1:11] 90 tn The Hebrew participial form, which is feminine singular, is here used in a collective sense for the all the residents of the town. See GKC 394 §122.s.
[1:11] 91 sn The place name Shaphir means “pleasant” in Hebrew.
[1:11] 92 tn The imperatival form is used rhetorically, emphasizing that the inhabitants of Shaphir will pass by into exile.
[1:11] 93 tn Heb “have not come out”; NIV “will not come out”; NLT “dare not come outside.”
[1:11] sn The expression can’t leave their city alludes to a siege of the town. The place name Zaanan sounds like the verb “come out” (i.e., “can’t leave”) in Hebrew.
[1:11] 94 sn The place name Beth Ezel means “house of nearness” or “house of proximity” in Hebrew.
[1:11] 95 tn Heb “the lamentation of Beth Ezel.” The following words could be the lamentation offered up by Beth Ezel (subjective genitive) or the mourning song sung over it (objective genitive).
[1:11] 96 tc The form עֶמְדָּתוֹ (’emdato) should be emended to חֲמַדְּתוֹ (khamadto, “his (the conqueror’s) desire”).
[1:11] tn The precise meaning of the line is uncertain. The translation assumes: (a) the subject of the third masculine singular verb יִקַּח (yiqqakh, “he/it takes”) is the conqueror, (b) the second masculine plural suffix (“you”) on the preposition מִן (min, “from”) refers to the residents of Shaphir and Zaanan, (c) the final form עֶמְדָּתוֹ should be emended to חֲמַדְּתוֹ, “his (the conqueror’s) desire.”
[1:12] 97 sn The place name Maroth sounds like the Hebrew word for “bitter.”
[1:12] 98 tc The translation assumes an emendation of חָלָה (khalah; from חִיל, khil, “to writhe”) to יִחֲלָה (yikhalah; from יָחַל, yakhal, “to wait”).
[1:12] tn Heb “[the residents of Maroth] writhe [= “anxiously long for”?] good.”
[1:12] 99 tn Heb “though disaster has come down from the
[1:13] 100 sn The place name Lachish sounds like the Hebrew word for “team [of horses].”
[1:13] 101 tn Heb “she”; this has been translated as second person (“you”) in keeping with the direct address to the residents of Lachish in the previous line.
[1:13] 102 sn The epithet Daughter Zion pictures the city of Jerusalem as a young lady.
[1:13] 103 tn Heb “She was the beginning of sin for Daughter Zion.”
[1:13] 104 tn Heb “for in you was found the transgressions of Israel.”
[1:14] 105 tn The subject of the feminine singular verb is probably Lachish.
[1:14] 106 tn Heb “you will give a dowry to”; NAB, NASB, NIV, NRSV “give parting gifts to.” Lachish is compared to a father who presents wedding gifts to his daughter as she leaves her father’s home to take up residence with her husband. In similar fashion Lachish will bid farewell to Moresheth Gath, for the latter will be taken by the invader.
[1:14] 107 tn Heb “houses.” By metonymy this refers to the people who live in them.
[1:14] 108 sn The place name Achzib (אַכְזִיב, ’akhziv, “place on the dried up river”; see HALOT 45 s.v. אַכְזָב) creates a word play on the similar sounding term כָּזָב (kazav, “lie, deception”; HALOT 468 s.v. כָּזָב). Like the dried up river upon which its name was based, the city of Achzib would fail to help the kings of Israel in their time of need.
[1:14] 109 tn Or “will be a deception.” The term אַכְזָב (’akhzav) is often translated “deception,” as derived from the verb I כָּזָב (“to deceive, lie”; HALOT 467-68 s.v. I כזב). However, it probably means “what is dried up,” since (1) the noun elsewhere refers to an empty well or dried river in summer (Jer 15:18; cf. Job 6:15-20) (HALOT 45 s.v. אַכְזָב); (2) the place-name “Achzib” (אַכְזִיב) literally means “place on the אַכְזָב [dried up river]” (HALOT 45 s.v. אַכְזָב); and (3) it is derived from the verb II כָּזָב (“to dry up [brook]”; Isa 58:11), which also appears in Mishnaic Hebrew and Arabic. The point of the metaphor is that Achzib will be as disappointing to the kings of Israel as a dried up spring in the summer is to a thirsty traveler in the Jordanian desert.
[1:14] 110 sn Because of the enemy invasion, Achzib would not be able to deliver soldiers for the army and/or services normally rendered to the crown.
[1:15] 111 sn The place name Mareshah sounds like the Hebrew word for “conqueror.”
[1:15] 112 tn Heb “Again a conqueror I will bring to you, residents of Mareshah.” The first person verb is problematic, for the
[1:15] 113 tn Heb “to Adullam the glory of Israel will go.” This probably means that the nation’s leadership will run for their lives and, like David of old, hide from their enemy in the caves of Adullam. Cf. NIV’s “He who is the glory of Israel will come to Adullam,” which sounds as if an individual is in view, and could be understood as a messianic reference.
[1:16] 114 tn Heb “over the sons of your delight.”
[1:16] 115 tn Heb “make wide your baldness.”
[1:16] 116 tn Or “a vulture” (cf. NIV, TEV); CEV “a buzzard.” The Hebrew term נֶשֶׁר (nesher) refers to the griffon vulture or eagle.
