Mikha 7:7

7:7 But I will keep watching for the Lord;

I will wait for the God who delivers me.

My God will hear my lament. ¹ 

Mikha 6:13

6:13 I will strike you brutally ² 

and destroy you because of your sin.

Mikha 7:8

Jerusalem Will Be Vindicated

7:8 My enemies, ³  do not gloat ⁴  over me!

Though I have fallen, I will get up.

Though I sit in darkness, the Lord will be my light. ⁵ 

Mikha 1:8

1:8 For this reason I ⁶  will mourn and wail;

I will walk around barefoot ⁷  and without my outer garments. ⁸ 

I will howl ⁹  like a wild dog, ¹⁰ 

and screech ¹¹  like an owl. ¹² 

Mikha 6:3

6:3 “My people, how have I wronged you? ¹³ 

How have I wearied you? Answer me!

Mikha 6:11

6:11 I do not condone the use of rigged scales,

or a bag of deceptive weights. ¹⁴ 

Mikha 6:6

6:6 With what should I ¹⁵  enter the Lord’s presence?

With what ¹⁶  should I bow before the sovereign God? ¹⁷ 

Should I enter his presence with burnt offerings,

with year-old calves?

Mikha 7:9

7:9 I must endure ¹⁸  the Lord’s anger,

for I have sinned against him.

But then ¹⁹  he will defend my cause, ²⁰ 

and accomplish justice on my behalf.

He will lead me out into the light;

I will experience firsthand ²¹  his deliverance. ²² 

Mikha 7:1

Micah Laments Judah’s Sin

7:1 I am depressed! ²³ 

Indeed, ²⁴  it is as if the summer fruit has been gathered,

and the grapes have been harvested. ²⁵ 

There is no grape cluster to eat,

no fresh figs that I crave so much. ²⁶ 

Mikha 1:6

1:6 “I will turn Samaria ²⁷  into a heap of ruins in an open field –

vineyards will be planted there! ²⁸ 

I will tumble ²⁹  the rubble of her stone walls ³⁰  down into the valley,

and tear down her fortifications to their foundations. ³¹ 

Mikha 6:10

6:10 “I will not overlook, ³²  O sinful house, the dishonest gain you have hoarded away, ³³ 

or the smaller-than-standard measure I hate so much. ³⁴ 

Mikha 3:8

3:8 But I ³⁵  am full of the courage that the Lord’s Spirit gives,

and have a strong commitment to justice. ³⁶ 

This enables me to confront Jacob with its rebellion,

and Israel with its sin. ³⁷ 

Mikha 2:11

2:11 If a lying windbag should come and say, ³⁸ 

‘I’ll promise you blessings of wine and beer,’ ³⁹ 

he would be just the right preacher for these people! ⁴⁰ 

Mikha 2:3

2:3 Therefore the Lord says this: “Look, I am devising disaster for this nation! ⁴¹ 

It will be like a yoke from which you cannot free your neck. ⁴² 

You will no longer ⁴³  walk proudly,

for it will be a time of catastrophe.

Mikha 6:7

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? ⁴⁴ 

Mikha 3:1

God Will Judge Judah’s Sinful Leaders

3:1 I said,

“Listen, you leaders ⁴⁵  of Jacob,

you rulers of the nation ⁴⁶  of Israel!

You ought to know what is just, ⁴⁷ 

Mikha 4:6

Restoration Will Follow Crisis

4:6 “In that day,” says the Lord, “I will gather the lame,

and assemble the outcasts whom I injured. ⁴⁸ 

Mikha 5:15

5:15 I will angrily seek vengeance

on the nations that do not obey me.” ⁴⁹ 

Mikha 5:14

5:14 I will uproot your images of Asherah ⁵⁰  from your midst,

and destroy your idols. ⁵¹ 

Mikha 7:15

7:15 “As in the days when you departed from the land of Egypt,

I will show you ⁵²  miraculous deeds.” ⁵³ 

Mikha 5:11

5:11 I will destroy the cities of your land,

and tear down all your fortresses.

Mikha 2:12

The Lord Will Restore His People

2:12 I will certainly gather all of you, O Jacob,

I will certainly assemble those Israelites who remain. ⁵⁴ 

I will bring them together like sheep in a fold, ⁵⁵ 

like a flock in the middle of a pasture; ⁵⁶ 

they will be so numerous that they will make a lot of noise. ⁵⁷ 

Mikha 5:10

The Lord Will Purify His People

5:10 “In that day,” says the Lord,

“I will destroy ⁵⁸  your horses from your midst,

and smash your chariots.

Mikha 5:13

5:13 I will remove your idols and sacred pillars from your midst;

you will no longer worship what your own hands made.

Mikha 4:7

4:7 I will transform the lame into the nucleus of a new nation, ⁵⁹ 

and those far off ⁶⁰  into a mighty nation.

The Lord will reign over them on Mount Zion,

from that day forward and forevermore.” ⁶¹ 

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. ⁶² 

Mikha 5:12

5:12 I will remove the sorcery ⁶³  that you practice, ⁶⁴ 

and you will no longer have omen readers living among you. ⁶⁵ 

Mikha 4:13

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

For I will give you iron horns; ⁶⁶ 

I will give you bronze hooves,

and you will crush many nations.” ⁶⁷ 

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

and dedicate their wealth to the sovereign Ruler ⁶⁸  of the whole earth. ⁶⁹ 

Mikha 2:13

2:13 The one who can break through barriers will lead them out ⁷⁰ 

they will break out, pass through the gate, and leave. ⁷¹ 

Their king will advance ⁷²  before them,

The Lord himself will lead them. ⁷³ 

Mikha 1:15

1:15 Residents of Mareshah, ⁷⁴  a conqueror will attack you, ⁷⁵ 

the leaders of Israel shall flee to Adullam. ⁷⁶ 

Mikha 6:16

6:16 You implement the regulations of Omri,

and all the practices of Ahab’s dynasty; ⁷⁷ 

you follow their policies. ⁷⁸ 

Therefore I will make you an appalling sight, ⁷⁹ 

the city’s ⁸⁰  inhabitants will be taunted derisively, ⁸¹ 

and nations will mock all of you.” ⁸² 

Mikha 6:5

6:5 My people, recall how King Balak of Moab planned to harm you, ⁸³ 

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.” ⁸⁴ 

Mikha 1:10

1:10 Don’t spread the news in Gath! ⁸⁵ 

Don’t shed even a single tear! ⁸⁶ 

In Beth Leaphrah sit in the dust! ⁸⁷ 

Mikha 3:7

3:7 The prophets ⁸⁸  will be ashamed;

the omen readers will be humiliated.

All of them will cover their mouths, ⁸⁹ 

for they will receive no divine oracles.” ⁹⁰ 

Mikha 6:1

The Lord Demands Justice, not Ritual

6:1 Listen to what the Lord says:

“Get up! Defend yourself ⁹¹  before the mountains! ⁹² 

Present your case before the hills!” ⁹³ 

Mikha 6:14

6:14 You will eat, but not be satisfied.

Even if you have the strength ⁹⁴  to overtake some prey, ⁹⁵ 

you will not be able to carry it away; ⁹⁶ 

if you do happen to carry away something,

I will deliver it over to the sword.

Mikha 7:10

7:10 When my enemies see this, they will be covered with shame.

They say ⁹⁷  to me, “Where is the Lord your God?”

I will gloat over them. ⁹⁸ 

Then they will be trampled down ⁹⁹ 

like mud in the streets.

Mikha 1:7

1:7 All her carved idols will be smashed to pieces;

all her metal cult statues will be destroyed by fire. ¹⁰⁰ 

I will make a waste heap ¹⁰¹  of all her images.

Since ¹⁰²  she gathered the metal ¹⁰³  as a prostitute collects her wages,

the idols will become a prostitute’s wages again.” ¹⁰⁴ 

Mikha 2:8

2:8 but you rise up as an enemy against my people. ¹⁰⁵ 

You steal a robe from a friend, ¹⁰⁶ 

from those who pass by peacefully as if returning from a war. ¹⁰⁷ 

Mikha 4:10

4:10 Twist and strain, ¹⁰⁸  Daughter Zion, as if you were in labor!

For you will leave the city

and live in the open field.

You will go to Babylon,

but there you will be rescued.

There the Lord will deliver ¹⁰⁹  you

from the power ¹¹⁰  of your enemies.

Mikha 5:4

5:4 He will assume his post ¹¹¹  and shepherd the people ¹¹²  by the Lord’s strength,

by the sovereign authority of the Lord his God. ¹¹³ 

They will live securely, ¹¹⁴  for at that time he will be honored ¹¹⁵ 

even in the distant regions of ¹¹⁶  the earth.

[7:7]  ¹ tn Heb “me.” In the interest of clarity the nature of the prophet’s cry has been specified as “my lament” in the translation.

[6:13]  ² tn Heb “and also I, I will make you sick, striking you.”

[7:8]  ³ tn The singular form is understood as collective.

[7:8]  ⁴ tn Or “rejoice” (KJV, NAB, NASB, NRSV); NCV “don’t laugh at me.”

[7:8]  ⁵ sn Darkness represents judgment; light (also in v. 9) symbolizes deliverance. The Lord is the source of the latter.

[1:8]  ⁶ tn The prophet is probably the speaker here.

[1:8]  ⁷ 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]  ⁸ 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]  ⁹ tn Heb “I will make lamentation.”

[1:8]  ¹⁰ tn Or “a jackal”; CEV “howling wolves.”

[1:8]  ¹¹ tn Heb “[make] a mourning.”

[1:8]  ¹² tn Or perhaps “ostrich” (cf. ASV, NAB, NASB, NRSV, NLT).

[6:3]  ¹³ tn Heb “My people, what have I done to you?”

[6:11]  ¹⁴ 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.

[6:6]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Or “the exalted God.”

[7:9]  ¹⁸ tn Heb “lift, bear.”

[7:9]  ¹⁹ tn Heb “until.”

[7:9]  ²⁰ tn Or “plead my case” (NASB and NIV both similar); NRSV “until he takes my side.”

[7:9]  ²¹ tn Heb “see.”

[7:9]  ²² tn Or “justice, vindication.”

[7:1]  ²³ tn Heb “woe to me!” In light of the image that follows, perhaps one could translate, “I am disappointed.”

[7:1]  ²⁴ tn Or “for.”

[7:1]  ²⁵ tn Heb “I am like the gathering of the summer fruit, like the gleanings of the harvest.” Micah is not comparing himself to the harvested fruit. There is an ellipsis here, as the second half of the verse makes clear. The idea is, “I am like [one at the time] the summer fruit is gathered and the grapes are harvested.”

[7:1]  ²⁶ tn Heb “my appetite craves.”

[1:6]  ²⁷ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[1:6]  ²⁸ tn Heb “into a planting place for vineyards.”

[1:6]  ²⁹ tn Heb “pour” (so NASB, NIV); KJV, NRSV “pour down”; NAB “throw down”; NLT “roll.”

[1:6]  ³⁰ tn Heb “her stones.” The term stones is a metonymy for the city walls whose foundations were constructed of stone masonry.

[1:6]  ³¹ 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.

[6:10]  ³² 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]  ³³ tn Heb “the treasures of sin”; NASB “treasures of wickedness”; NIV “ill-gotten treasures.”

[6:10]  ³⁴ 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.

[3:8]  ³⁵ sn The prophet Micah speaks here and contrasts himself with the mercenaries just denounced by the Lord in the preceding verses.

[3:8]  ³⁶ tn Heb “am full of power, the Spirit of the Lord, and justice and strength.” The appositional phrase “the Spirit of the Lord” explains the source of the prophet’s power. The phrase “justice and strength” is understood here as a hendiadys, referring to the prophet’s strong sense of justice.

[3:8]  ³⁷ tn Heb “to declare to Jacob his rebellion and to Israel his sin.” The words “this enables me” are supplied in the translation for clarification.

[2:11]  ³⁸ 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]  ³⁹ tn Heb “I will foam at the mouth concerning wine and beer.”

[2:11]  ⁴⁰ tn Heb “he would be the foamer at the mouth for this people.”

[2:3]  ⁴¹ tn Heb “clan” or “extended family.”

[2:3]  ⁴² 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]  ⁴³ tn Or “you will not.”

[6:7]  ⁴⁴ 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.”

[3:1]  ⁴⁵ tn Heb “heads.”

[3:1]  ⁴⁶ tn Heb “house.”

[3:1]  ⁴⁷ tn Heb “Should you not know justice?” The rhetorical question expects the answer, “Of course you should!”

[4:6]  ⁴⁸ sn The exiles of the nation are compared to lame and injured sheep.

[5:15]  ⁴⁹ tn Heb “I will accomplish in anger and in rage, vengeance on the nations who do not listen.”

[5:14]  ⁵⁰ tn Or “Asherah poles.”

[5:14]  sn Asherah was a leading deity of the Canaanite pantheon, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles. These were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4). The Lord states that he will destroy these images, something the Israelites themselves should have done but failed to do.

[5:14]  ⁵¹ tn The MT reads “your cities,” but many emend the text to צִרֶיךָ (tsirekha, “your images”) or עֲצַבֶּיךָ (’atsbbekha, “your idols”).

[7:15]  ⁵² tn Heb “him.” This probably refers to Israel in a collective sense. Because the switch from direct address to the third person is awkward, some prefer to emend the suffix to a second person form. In any case, it is necessary to employ a second person pronoun in the translation to maintain the connection for the English reader.

[7:15]  ⁵³ sn I will show you miraculous deeds. In this verse the Lord responds to the petition of v. 14 with a brief promise of deliverance.

[2:12]  ⁵⁴ tn Heb “the remnant of Israel.”

[2:12]  ⁵⁵ tc The MT reads בָּצְרָה (batsrah, “Bozrah”) but the form should be emended to בַּצִּרָה (batsirah, “into the fold”). See D. R. Hillers, Micah (Hermeneia), 38.

[2:12]  ⁵⁶ tc The MT reads “its pasture,” but the final vav (ו) belongs with the following verb. See GKC 413 §127.i.

[2:12]  ⁵⁷ tn Heb “and they will be noisy [or perhaps, “excited”] from men.” The subject of the third feminine plural verb תְּהִימֶנָה (tÿhimenah, “they will be noisy”) is probably the feminine singular צֹאן (tso’n, “flock”). (For another example of this collective singular noun with a feminine plural verb, see Gen 30:38.) In the construction מֵאָדָם (me’adam, “from men”) the preposition is probably causal. L. C. Allen translates “bleating in fear of men” (Joel, Obadiah, Jonah, and Micah [NICOT], 300), but it is possible to take the causal sense as “because of the large quantity of men.” In this case the sheep metaphor and the underlying reality are mixed.

[5:10]  ⁵⁸ tn Heb “cut off” (also in the following verse).

[4:7]  ⁵⁹ tn Heb “make the lame into a remnant.”

[4:7]  ⁶⁰ tn The precise meaning of this difficult form is uncertain. The present translation assumes the form is a Niphal participle of an otherwise unattested denominative verb הָלָא (hala’, “to be far off”; see BDB 229 s.v.), but attractive emendations include הַנַּחֲלָה (hannakhalah, “the sick one[s]”) from חָלָה (khalah) and הַנִּלְאָה (hannil’ah, “the weary one[s]”) from לָאָה (la’ah).

[4:7]  ⁶¹ tn Heb “from now until forever.”

[6:4]  ⁶² tn Heb “before you.”

[5:12]  ⁶³ tn Heb “magic charms” (so NCV, TEV); NIV, NLT “witchcraft”; NAB “the means of divination.” The precise meaning of this Hebrew word is uncertain, but note its use in Isa 47:9, 12.

[5:12]  ⁶⁴ tn Heb “from your hands.”

[5:12]  ⁶⁵ tn Heb “and you will not have omen-readers.”

[4:13]  ⁶⁶ tn Heb “I will make your horn iron.”

[4:13]  ⁶⁷ 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]  ⁶⁸ tn Or “the Lord” (so many English versions); Heb “the master.”

[4:13]  ⁶⁹ 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.

[2:13]  ⁷⁰ 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]  ⁷¹ 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]  ⁷² tn The verb form (a preterite with vav [ו] consecutive) indicates certitude.

[2:13]  ⁷³ tn Heb “the Lord [will be] at their head.”

[1:15]  ⁷⁴ sn The place name Mareshah sounds like the Hebrew word for “conqueror.”

[1:15]  ⁷⁵ tn Heb “Again a conqueror I will bring to you, residents of Mareshah.” The first person verb is problematic, for the Lord would have to be the subject (cf. NAB, NASB, NIV, NRSV, NLT). But the prophet appears to be delivering this lament and the Lord is referred to in the third person in v. 12. Consequently many emend the verb to a third person form (יָבוֹא, yavo’) and understand the “conqueror” as subject.

[1:15]  ⁷⁶ 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.

[6:16]  ⁷⁷ tn Heb “the edicts of Omri are kept, and all the deeds of the house of Ahab.”

[6:16]  ⁷⁸ 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]  ⁷⁹ 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]  ⁸⁰ tn Heb “her”; the referent (the city) has been specified in the translation for clarity.

[6:16]  ⁸¹ tn Heb “[an object] of hissing,” which was a way of taunting someone.

[6:16]  ⁸² 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.

[6:5]  ⁸³ tn Heb “remember what Balak…planned.”

[6:5]  ⁸⁴ 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).

[1:10]  ⁸⁵ 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]  ⁸⁶ tn The Hebrew infinitive absolute before the negated jussive emphasizes the prohibition.

[1:10]  ⁸⁷ 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.”

[3:7]  ⁸⁸ tn Or “seers.”

[3:7]  ⁸⁹ tn Or “the mustache,” or perhaps “the beard.” Cf. KJV, NAB, NRSV “cover their lips.”

[3:7]  ⁹⁰ tn Heb “for there will be no answer from God.”

[6:1]  ⁹¹ 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]  ⁹² 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]  ⁹³ tn Heb “let the hills hear your voice.”

[6:14]  ⁹⁴ 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]  ⁹⁵ 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]  ⁹⁶ tn The Hiphal of פָּלַט (palat) is used in Isa 5:29 of an animal carrying its prey to a secure place.

[7:10]  ⁹⁷ tn Heb “who say.” A new sentence was begun here in the translation for stylistic reasons.

[7:10]  ⁹⁸ tn Heb “My eyes will look on them.”

[7:10]  ⁹⁹ tn Heb “a trampled-down place.”

[1:7]  ¹⁰⁰ 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 Lord and prostituted herself to pagan gods, such as Baal.

[1:7]  ¹⁰¹ tn Heb “I will make desolate” (so NASB).

[1:7]  ¹⁰² tn Or “for” (KJV, NASB, NRSV).

[1:7]  ¹⁰³ tn No object is specified in the Hebrew text; the words “the metal” are supplied from the context.

[1:7]  ¹⁰⁴ 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 Lord’s fiery judgment would reduce the metal images to their original condition.

[2:8]  ¹⁰⁵ 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]  ¹⁰⁶ 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]  ¹⁰⁷ 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.

[4:10]  ¹⁰⁸ tn Or perhaps “scream”; NRSV, TEV, NLT “groan.”

[4:10]  ¹⁰⁹ tn Or “redeem” (KJV, NASB, NIV, NRSV, NLT).

[4:10]  ¹¹⁰ tn Heb “hand.” The Hebrew idiom is a metonymy for power or control.

[5:4]  ¹¹¹ tn Heb “stand up”; NAB “stand firm”; NASB “will arise.”

[5:4]  ¹¹² tn The words “the people” are supplied in the translation for clarification.

[5:4]  ¹¹³ tn Heb “by the majesty of the name of the Lord his God.”

[5:4]  ¹¹⁴ tn The words “in peace” are supplied in the translation for clarification. Perhaps וְיָשָׁבוּ (vÿyashavu, “and they will live”) should be emended to וְשָׁבוּ (vÿshavu, “and they will return”).

[5:4]  ¹¹⁵ tn Heb “be great.”

[5:4]  ¹¹⁶ tn Or “to the ends of.”