Mikha 6:6

6:6 With what should I ¹  enter the Lord’s presence?

With what ²  should I bow before the sovereign God? ³ 

Should I enter his presence with burnt offerings,

with year-old calves?

Mikha 7:9

7:9 I must endure ⁴  the Lord’s anger,

for I have sinned against him.

But then ⁵  he will defend my cause, ⁶ 

and accomplish justice on my behalf.

He will lead me out into the light;

I will experience firsthand ⁷  his deliverance. ⁸ 

Mikha 7:5

7:5 Do not rely on a friend;

do not trust a companion!

Don’t even share secrets with the one who lies in your arms! ⁹ 

Mikha 2:8

2:8 but you rise up as an enemy against my people. ¹⁰ 

You steal a robe from a friend, ¹¹ 

from those who pass by peacefully as if returning from a war. ¹² 

Mikha 2:13

2:13 The one who can break through barriers will lead them out ¹³ 

they will break out, pass through the gate, and leave. ¹⁴ 

Their king will advance ¹⁵  before them,

The Lord himself will lead them. ¹⁶ 

Mikha 3:4

3:4 Someday these sinners will cry to the Lord for help, ¹⁷ 

but he will not answer them.

He will hide his face from them at that time,

because they have done such wicked deeds.”

Mikha 2:3

2:3 Therefore the Lord says this: “Look, I am devising disaster for this nation! ¹⁸ 

It will be like a yoke from which you cannot free your neck. ¹⁹ 

You will no longer ²⁰  walk proudly,

for it will be a time of catastrophe.

Mikha 5:5

5:5 He will give us peace. ²¹ 

Should the Assyrians try to invade our land

and attempt to set foot in our fortresses, ²² 

we will send ²³  against them seven ²⁴  shepherd-rulers, ²⁵ 

make that eight commanders. ²⁶ 

Mikha 3:5

3:5 This is what the Lord says: “The prophets who mislead my people

are as good as dead. ²⁷ 

If someone gives them enough to eat,

they offer an oracle of peace. ²⁸ 

But if someone does not give them food,

they are ready to declare war on him. ²⁹ 

Mikha 1:4

1:4 The mountains will disintegrate ³⁰  beneath him,

and the valleys will be split in two. ³¹ 

The mountains will melt ³²  like wax in a fire,

the rocks will slide down like water cascading down a steep slope. ³³ 

Mikha 6:2

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! ³⁴ 

Mikha 6:8

6:8 He has told you, O man, what is good,

and what the Lord really wants from you: ³⁵ 

He wants you to ³⁶  promote ³⁷  justice, to be faithful, ³⁸ 

and to live obediently before ³⁹  your God.

Mikha 3:9

3:9 Listen to this, you leaders of the family ⁴⁰  of Jacob,

you rulers of the nation ⁴¹  of Israel!

You ⁴²  hate justice

and pervert all that is right.

Mikha 6:1

The Lord Demands Justice, not Ritual

6:1 Listen to what the Lord says:

“Get up! Defend yourself ⁴³  before the mountains! ⁴⁴ 

Present your case before the hills!” ⁴⁵ 

Mikha 6:3

6:3 “My people, how have I wronged you? ⁴⁶ 

How have I wearied you? Answer me!

Mikha 1:2

The Judge is Coming

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 

Mikha 1:5

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

and ⁵²  the sins of the nation ⁵³  of Israel.

How has Jacob rebelled, you ask? ⁵⁴ 

Samaria epitomizes their rebellion! ⁵⁵ 

Where are Judah’s pagan worship centers, you ask? ⁵⁶ 

They are right in Jerusalem! ⁵⁷ 

Mikha 2:7

2:7 Does the family ⁵⁸  of Jacob say, ⁵⁹ 

‘The Lord’s patience ⁶⁰  can’t be exhausted –

he would never do such things’? ⁶¹ 

To be sure, my commands bring a reward

for those who obey them, ⁶² 

Mikha 2:11

2:11 If a lying windbag should come and say, ⁶³ 

‘I’ll promise you blessings of wine and beer,’ ⁶⁴ 

he would be just the right preacher for these people! ⁶⁵ 

Mikha 6:4

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. ⁶⁶ 

Mikha 7:2

7:2 Faithful men have disappeared ⁶⁷  from the land;

there are no godly men left. ⁶⁸ 

They all wait in ambush so they can shed blood; ⁶⁹ 

they hunt their own brother with a net. ⁷⁰ 

Mikha 7:12

A Closing Prayer

7:12 In that day people ⁷¹  will come to you ⁷² 

from Assyria as far as ⁷³  Egypt,

from Egypt as far as the Euphrates River, ⁷⁴ 

from the seacoasts ⁷⁵  and the mountains. ⁷⁶ 

Mikha 7:16

7:16 Nations will see this and be disappointed by ⁷⁷  all their strength,

they will put their hands over their mouths,

and act as if they were deaf. ⁷⁸ 

Mikha 7:18

7:18 There is no other God like you! ⁷⁹ 

You ⁸⁰  forgive sin

and pardon ⁸¹  the rebellion

of those who remain among your people. ⁸² 

You do not remain angry forever, ⁸³ 

but delight in showing loyal love.

Mikha 4:3

4:3 He will arbitrate ⁸⁴  between many peoples

and settle disputes between many ⁸⁵  distant nations. ⁸⁶ 

They will beat their swords into plowshares, ⁸⁷ 

and their spears into pruning hooks. ⁸⁸ 

Nations will not use weapons ⁸⁹  against other nations,

and they will no longer train for war.

Mikha 4:13

4:13 “Get up and thresh, Daughter Zion!

For I will give you iron horns; ⁹⁰ 

I will give you bronze hooves,

and you will crush many nations.” ⁹¹ 

You will devote to the Lord the spoils you take from them,

and dedicate their wealth to the sovereign Ruler ⁹²  of the whole earth. ⁹³ 

Mikha 5:8

5:8 Those survivors from Jacob will live among the nations,

in the midst of many peoples.

They will be like a lion among the animals of the forest,

like a young lion among the flocks of sheep,

which attacks when it passes through;

it rips its prey ⁹⁴  and there is no one to stop it. ⁹⁵ 

Mikha 6:5

6:5 My people, recall how King Balak of Moab planned to harm you, ⁹⁶ 

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.” ⁹⁷ 

Mikha 7:17

7:17 They will lick the dust like a snake,

like serpents crawling on the ground. ⁹⁸ 

They will come trembling from their strongholds

to the Lord our God; ⁹⁹ 

they will be terrified ¹⁰⁰  of you. ¹⁰¹ 

[6:6]  ¹ sn With what should I enter the Lord’s presence? The prophet speaks again, playing the role of an inquisitive worshiper who wants to know what God really desires from his followers.

[6:6]  ² 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]  ³ tn Or “the exalted God.”

[7:9]  ⁴ tn Heb “lift, bear.”

[7:9]  ⁵ tn Heb “until.”

[7:9]  ⁶ tn Or “plead my case” (NASB and NIV both similar); NRSV “until he takes my side.”

[7:9]  ⁷ tn Heb “see.”

[7:9]  ⁸ tn Or “justice, vindication.”

[7:5]  ⁹ tn Heb “from the one who lies in your arms, guard the doors of your mouth.”

[2:8]  ¹⁰ tc Heb “Recently my people rise up as an enemy.” The MT is problematic in light of v. 9, where “my people” are the object of oppression, not the perpetrators of it. The form וְאֶתְמוּל (vÿ’etmul, “and recently”) is probably the product of fusion and subsequent suppression of an (ע) ayin. The translation assumes an emendation to וְאַתֶּם עַל (vÿ’attem ’al, “and you against [my people]”). The second person plural pronoun fits well with the second plural verb forms of vv. 8b-10. If this emendation is accepted, then יְקוֹמֵם (yÿqomem, the imperfect of קוּם [qum]) should be emended to קָמִים (qamim; a participle from the same root).

[2:8]  ¹¹ tc Heb “From the front of a garment glory [or perhaps, “a robe”] you strip off,” but this makes little if any sense. The term מִמּוּל (mimmul, “from the front of”) is probably the product of dittography (note the preceding word, which ends in [ם] mem) and subsequent suppression of ע (ayin). The translation assumes an emendation to מֵעַל (me’al, “from upon”). The translation also assumes an emendation of שַׂלְמָה אֶדֶר (salmah ’eder, “a garment, glory [or robe]”) to שֹׁלְמִים אֲדֶרֶת (sholÿmim ’aderet, “[from] a friend the robe [you strip off]”). The MT’s אֶדֶר (’eder) is the result of misdivision (the article has erroneously been attached to the preceding word) and haplography (of the final tav, which also begins the following word).

[2:8]  ¹² tc The passive participle שׁוּבֵי (shuvey) is unattested elsewhere and should be emended to a participle שָׁבִים (shavim).

[2:8]  tn Heb “from those passing by peacefully, returnees from war.” Actual refugees, however, are probably not in view. The second line compares those who pass by peacefully with individuals returning from war. The battle is over and they do not expect their own countrymen to attack them.

[2:13]  ¹³ tn Heb “the one who breaks through goes up before them.” The verb form is understood as a perfect of certitude, emphasizing the certainty of this coming event.

[2:13]  ¹⁴ tn The three verb forms (a perfect and two preterites with vav [ו] consecutive) indicate certitude.

[2:13]  sn The “fold” from which the sheep/people break out is probably a reference to their place of exile.

[2:13]  ¹⁵ tn The verb form (a preterite with vav [ו] consecutive) indicates certitude.

[2:13]  ¹⁶ tn Heb “the Lord [will be] at their head.”

[3:4]  ¹⁷ tn Heb “then they will cry out to the Lord.” The words “Someday these sinners” have been supplied in the translation for clarification.

[2:3]  ¹⁸ tn Heb “clan” or “extended family.”

[2:3]  ¹⁹ tn Heb “from which you will not remove your neck.” The words “It will be like a yoke” are supplied in the translation for clarification.

[2:3]  ²⁰ tn Or “you will not.”

[5:5]  ²¹ tn Heb “and this one will be peace”; ASV “and this man shall be our peace” (cf. Eph 2:14).

[5:5]  ²² tc Some prefer to read “in our land,” emending the text to בְּאַדְמָתֵנוּ (bÿ’admatenu).

[5:5]  ²³ tn Heb “raise up.”

[5:5]  ²⁴ sn The numbers seven and eight here symbolize completeness and emphasize that Israel will have more than enough military leadership and strength to withstand the Assyrian advance.

[5:5]  ²⁵ tn Heb “shepherds.”

[5:5]  ²⁶ tn Heb “and eight leaders of men.”

[3:5]  ²⁷ tn Heb “concerning the prophets, those who mislead my people.” The first person pronominal suffix is awkward in a quotation formula that introduces the words of the Lord. For this reason some prefer to begin the quotation after “the Lord says” (cf. NIV), but this leaves “concerning the prophets” hanging very awkwardly at the beginning of the quotation. It is preferable to add הוֹי (hoy, “woe, ah”) at the beginning of the quotation, right after the graphically similar יְהוָה (yÿhvah; see D. R. Hillers, Micah [Hermeneia], 44). The phrase הוֹי עַל (hoy ’al, “woe upon”) occurs in Jer 50:27 and Ezek 13:3 (with “the prophets” following the preposition in the latter instance).

[3:5]  ²⁸ tn Heb “those who bite with their teeth and cry out, ‘peace.’” The phrase “bite with the teeth” is taken here as idiomatic for eating. Apparently these prophets were driven by mercenary motives. If they were paid well, they gave positive oracles to their clients, but if someone could not afford to pay them, they were hostile and delivered oracles of doom.

[3:5]  ²⁹ tn Heb “but [as for the one] who does not place [food] in their mouths, they prepare for war against him.”

[1:4]  ³⁰ 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]  ³¹ sn The mountains will disintegrate…the valleys will be split in two. This imagery pictures an earthquake and accompanying landslide.

[1:4]  ³² 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]  ³³ 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.

[6:2]  ³⁴ tn This verse briefly interrupts the Lord’s statement (see vv. 1, 3) as the prophet summons the mountains as witnesses. Because of this v. 2 has been placed in parentheses in the translation.

[6:8]  ³⁵ sn What the Lord really wants from you. Now the prophet switches roles and answers the hypothetical worshiper’s question. He makes it clear that the Lord desires proper attitudes more than ritual and sacrifice.

[6:8]  ³⁶ tn Heb “except.” This statement is actually linked with what precedes, “What does he want from you except….”

[6:8]  ³⁷ tn Heb “to do,” in the sense of “promote.”

[6:8]  ³⁸ tn Heb “to love faithfulness.”

[6:8]  ³⁹ tn Heb “to walk humbly [or perhaps, “carefully”] with.”

[3:9]  ⁴⁰ tn Heb “house.”

[3:9]  ⁴¹ tn Heb “house.”

[3:9]  ⁴² tn Heb “who.” A new sentence was begun here in the translation for stylistic reasons (also at the beginning of v. 10).

[6:1]  ⁴³ tn Or “plead your case” (NASB, NIV, NRSV); NAB “present your plea”; NLT “state your case.”

[6:1]  sn Defend yourself. The Lord challenges Israel to defend itself against the charges he is bringing.

[6:1]  ⁴⁴ 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]  ⁴⁵ tn Heb “let the hills hear your voice.”

[6:3]  ⁴⁶ tn Heb “My people, what have I done to you?”

[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 Lord testify against you.” The verb וִיהִי (vihiy) is jussive, which normally conveys a volitional sense of an urgent request or prayer (“may he testify!”). However, GKC 325-26 §109.k notes that here the jussive form is used without any volitional sense for the ordinary imperfect, as a rhythmic shortening at the beginning of a sentence, thus removed as far as possible from the principal accent (cf. Gen 49:17; Deut 28:8; 1 Sam 10:5; 2 Sam 5:24; Hos 6:1; 11:4; Amos 5:14; Zeph 2:13; Zech 9:5; Pss 72:16-17; 104:31; Job 18:12; 20:23, 26, 28; 27:8; 33:21; 34:37; Ruth 3:4). Thus, the translation here renders the jussive as an ordinary imperfect. Some translations render it in a traditional jussive sense: (1) urgent request: “And let my Lord God be your accuser” (NJPS); or (2) dependent purpose/result: “that the Sovereign Lord may witness against you” (NIV).

[1:2]  ⁵⁰ tn Heb “the Lord from his majestic palace.” Since the verb is omitted it is unclear whether the implied term be supplied from the preceding line (“he will testify against you”) or the following line (“he is leaving”). So the line may be rendered “the Lord will accuse you from his majestic temple” or “the Lord will come forth from his majestic temple.” Most translations render it literally, but some remove the ambiguity: “the Lord God accuses you from his holy temple” (CEV); “He speaks from his holy temple” (TEV).

[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).

[1:5]  ⁵² tn Heb “and because of.” This was simplified in the translation for stylistic reasons.

[1:5]  ⁵³ tn Heb “house.”

[1:5]  ⁵⁴ tn Heb “What is the rebellion of Jacob?”

[1:5]  ⁵⁵ 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]  ⁵⁶ tn Heb “What are Judah’s high places?”

[1:5]  ⁵⁷ 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.

[2:7]  ⁵⁸ tn Heb “house” (so many English versions); CEV “descendants.’

[2:7]  ⁵⁹ tc The MT has אָמוּר (’amur), an otherwise unattested passive participle, which is better emended to אָמוֹר (’amor), an infinitive absolute functioning as a finite verb (see BDB 55 s.v. אָמַר).

[2:7]  ⁶⁰ tn The Hebrew word רוּחַ (ruach) often means “Spirit” when used of the Lord, but here it seems to have an abstract sense, “patience.” See BDB 925 s.v. 3.d.

[2:7]  ⁶¹ tn Heb “Has the patience of the Lord run short? Or are these his deeds?” The rhetorical questions expect the answer, “No, of course not.” The people contest the prophet’s claims that the Lord’s judgment is falling on the nation.

[2:7]  ⁶² tn Heb “Do not my words accomplish good for the one who walks uprightly?” The rhetorical question expects the answer, “Of course they do!” The Lord begins his response to the claim of the house of Jacob that they are immune to judgment (see v. 7a). He points out that the godly are indeed rewarded, but then he goes on to show that those in the house of Jacob are not godly and can expect divine judgment, not blessing (vv. 8-11). Some emend “my words” to “his words.” In this case, v. 7b is a continuation of the immediately preceding quotation. The people, thinking they are godly, confidently ask, “Do not his [God’s] words accomplish good for the one who walks uprightly?”

[2:11]  ⁶³ tn Heb “if a man, coming [as] wind and falsehood, should lie”; NASB “walking after wind and falsehood”; NIV “a liar and a deceiver.”

[2:11]  ⁶⁴ tn Heb “I will foam at the mouth concerning wine and beer.”

[2:11]  ⁶⁵ tn Heb “he would be the foamer at the mouth for this people.”

[6:4]  ⁶⁶ tn Heb “before you.”

[7:2]  ⁶⁷ tn Or “have perished”; “have been destroyed.”

[7:2]  ⁶⁸ tn Heb “and an upright one among men there is not.”

[7:2]  ⁶⁹ tn Heb “for bloodshed” (so NASB); TEV “for a chance to commit murder.”

[7:2]  ⁷⁰ sn Micah compares these ungodly people to hunters trying to capture their prey with a net.

[7:12]  ⁷¹ tn Heb “they.” The referent has been specified as “people,” referring either to the nations (coming to God with their tribute) or to the exiles of Israel (returning to the Lord).

[7:12]  ⁷² tn The masculine pronominal suffix suggests the Lord is addressed. Some emend to a feminine form and take Jerusalem as the addressee.

[7:12]  ⁷³ tc The MT reads וְעָרֵי (vÿ’arey, “and the cities [of Egypt]”), but the parallel line indicates this is a corruption of וְעַד (vÿ’ad, “even to”).

[7:12]  ⁷⁴ tn Heb “the River,” referring to the Euphrates River. This has been specified in the translation for clarity (so also NASB, NIV).

[7:12]  ⁷⁵ tn Heb “and sea from sea.” Many prefer to emend this to מִיָּם עַד יָם (miyyam ’ad yam, “from sea to sea”).

[7:12]  ⁷⁶ tn Heb “and mountain of the mountain.” Many prefer to emend this to וּמֵהַר עַד הַר (umehar ’ad har, “and mountain to mountain”).

[7:16]  ⁷⁷ tn Or “be ashamed of.”

[7:16]  ⁷⁸ tn Heb “and their ears will be deaf.” Apparently this means the opposing nations will be left dumbfounded by the Lord’s power. Their inability to respond will make them appear to be deaf mutes.

[7:18]  ⁷⁹ tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”

[7:18]  ⁸⁰ tn Heb “one who.” The prayer moves from direct address (second person) in v. 18a to a descriptive (third person) style in vv. 18b-19a and then back to direct address (second person) in vv. 19b-20. Due to considerations of English style and the unfamiliarity of the modern reader with alternation of persons in Hebrew poetry, the entire section has been rendered as direct address (second person) in the translation.

[7:18]  ⁸¹ tn Heb “pass over.”

[7:18]  ⁸² tn Heb “of the remnant of his inheritance.”

[7:18]  ⁸³ tn Heb “he does not keep hold of his anger forever.”

[4:3]  ⁸⁴ tn Or “judge.”

[4:3]  ⁸⁵ tn Or “mighty” (NASB); KJV, NAB, NIV, NRSV “strong”; TEV “among the great powers.”

[4:3]  ⁸⁶ tn Heb “[for many nations] to a distance.”

[4:3]  ⁸⁷ sn Instead of referring to the large plow as a whole, the plowshare is simply the metal tip which actually breaks the earth and cuts the furrow.

[4:3]  ⁸⁸ sn This implement was used to prune the vines, i.e., to cut off extra leaves and young shoots (M. Klingbeil, NIDOTTE 1:1117-18). It was a short knife with a curved hook at the end sharpened on the inside like a sickle.

[4:3]  ⁸⁹ tn Heb “take up the sword.”

[4:13]  ⁹⁰ tn Heb “I will make your horn iron.”

[4:13]  ⁹¹ sn Jerusalem (Daughter Zion at the beginning of the verse; cf. 4:8) is here compared to a powerful ox which crushes the grain on the threshing floor with its hooves.

[4:13]  ⁹² tn Or “the Lord” (so many English versions); Heb “the master.”

[4:13]  ⁹³ tn Heb “and their wealth to the master of all the earth.” The verb “devote” does double duty in the parallelism and is supplied in the second line for clarification.

[4:13]  sn In vv. 11-13 the prophet jumps from the present crisis (which will result in exile, v. 10) to a time beyond the restoration of the exiles when God will protect his city from invaders. The Lord’s victory over the Assyrian armies in 701 b.c. foreshadowed this.

[5:8]  ⁹⁴ tn The words “its prey” are supplied in the translation for clarification.

[5:8]  ⁹⁵ tn Heb “and there is no deliverer.”

[6:5]  ⁹⁶ tn Heb “remember what Balak…planned.”

[6:5]  ⁹⁷ tn Heb “From Shittim to Gilgal, in order to know the just acts of the Lord.” Something appears to be missing at the beginning of the line. The present translation supplies the words, “Recall how you went.” This apparently refers to how Israel crossed the Jordan River (see Josh 3:1; 4:19-24).

[7:17]  ⁹⁸ tn Heb “like crawling things on the ground.” The parallelism suggests snakes are in view.

[7:17]  ⁹⁹ tn Thetranslationassumesthatthe phrase אֶל־יְהוָה אֱלֹהֵינוּ (’el-yÿhvah ’elohenu, “to the Lord our God”) goes with what precedes. Another option is to take the phrase with the following verb, in which case one could translate, “to the Lord our God they will turn in dread.”

[7:17]  ¹⁰⁰ tn Heb “they will be in dread and afraid.”

[7:17]  ¹⁰¹ tn The Lord is addressed directly using the second person.