Mikha 1:12

1:12 Indeed, the residents of Maroth ¹  hope for something good to happen, ² 

though the Lord has sent disaster against the city of Jerusalem. ³ 

Mikha 1:2

The Judge is Coming

1:2 Listen, all you nations! ⁴ 

Pay attention, all inhabitants of earth! ⁵ 

The sovereign Lord will testify ⁶  against you;

the Lord will accuse you ⁷  from his majestic palace. ⁸ 

Mikha 1:1

Introduction

1:1 This is the prophetic message that the Lord gave to ⁹  Micah of Moresheth. He delivered this message ¹⁰  during the reigns of ¹¹  Jotham, Ahaz, and Hezekiah, kings of Judah. The prophecies pertain to ¹²  Samaria ¹³  and Jerusalem. ¹⁴ 

Yesaya 10:28-32

10:28 ¹⁵ They ¹⁶  attacked ¹⁷  Aiath,

moved through Migron,

depositing their supplies at Micmash.

10:29 They went through the pass,

spent the night at Geba.

Ramah trembled,

Gibeah of Saul ran away.

10:30 Shout out, daughter of Gallim!

Pay attention, Laishah!

Answer her, Anathoth! ¹⁸ 

10:31 Madmenah flees,

the residents of Gebim have hidden.

10:32 This very day, standing in Nob,

they shake their fist at Daughter Zion’s mountain ¹⁹  –

at the hill of Jerusalem.

Yesaya 37:22-36

37:22 this is what the Lord says about him: ²⁰ 

“The virgin daughter Zion ²¹ 

despises you – she makes fun of you;

daughter Jerusalem

shakes her head after you. ²² 

37:23 Whom have you taunted and hurled insults at?

At whom have you shouted

and looked so arrogantly? ²³ 

At the Holy One of Israel! ²⁴ 

37:24 Through your messengers you taunted the sovereign master, ²⁵ 

‘With my many chariots I climbed up

the high mountains,

the slopes of Lebanon.

I cut down its tall cedars

and its best evergreens.

I invaded its most remote regions, ²⁶ 

its thickest woods.

37:25 I dug wells

and drank water. ²⁷ 

With the soles of my feet I dried up

all the rivers of Egypt.’

37:26 ²⁸ Certainly you must have heard! ²⁹ 

Long ago I worked it out,

in ancient times I planned ³⁰  it,

and now I am bringing it to pass.

The plan is this:

Fortified cities will crash

into heaps of ruins. ³¹ 

37:27 Their residents are powerless; ³² 

they are terrified and ashamed.

They are as short-lived as plants in the field

or green vegetation. ³³ 

They are as short-lived as grass on the rooftops ³⁴ 

when it is scorched by the east wind. ³⁵ 

37:28 I know where you live

and everything you do

and how you rage against me. ³⁶ 

37:29 Because you rage against me

and the uproar you create has reached my ears, ³⁷ 

I will put my hook in your nose, ³⁸ 

and my bridle between your lips,

and I will lead you back

the way you came.”

37:30 ³⁹ “This will be your reminder that I have spoken the truth: ⁴⁰  This year you will eat what grows wild, ⁴¹  and next year ⁴²  what grows on its own. But the year after that ⁴³  you will plant seed and harvest crops; you will plant vines and consume their produce. ⁴⁴  37:31 Those who remain in Judah will take root in the ground and bear fruit. ⁴⁵ 

37:32 “For a remnant will leave Jerusalem;

survivors will come out of Mount Zion.

The intense devotion of the Lord who commands armies ⁴⁶  will accomplish this.

37:33 So this is what the Lord says about the king of Assyria:

‘He will not enter this city,

nor will he shoot an arrow here. ⁴⁷ 

He will not attack it with his shielded warriors, ⁴⁸ 

nor will he build siege works against it.

37:34 He will go back the way he came –

he will not enter this city,’ says the Lord.

37:35 I will shield this city and rescue it for the sake of my reputation and because of my promise to David my servant.”’” ⁴⁹ 

37:36 The Lord’s messenger ⁵⁰  went out and killed 185,000 troops ⁵¹  in the Assyrian camp. When they ⁵²  got up early the next morning, there were all the corpses! ⁵³ 

[1:12]  ¹ sn The place name Maroth sounds like the Hebrew word for “bitter.”

[1:12]  ² 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]  ³ tn Heb “though disaster has come down from the Lord to the gate of Jerusalem.”

[1:2]  ⁴ tn Heb “O peoples, all of them.”

[1:2]  ⁵ tn Heb “O earth and all its fullness”; KJV “and all that therein is.”

[1:2]  ⁶ 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]  ⁷ 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]  ⁸ 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).

[1:1]  ⁹ tn Heb “The word of the Lord which came to.”

[1:1]  ¹⁰ tn The words “he delivered this message” are not in the Hebrew text, but are supplied in the translation for clarification.

[1:1]  ¹¹ tn Heb “in the days of” (so KJV, NASB, NRSV).

[1:1]  ¹² tn Heb “which he saw concerning.”

[1:1]  ¹³ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[1:1]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:28]  ¹⁵ sn Verses 28-31 display a staccato style; the statements are short and disconnected (no conjunctions appear in the Hebrew text). The translation to follow strives for a choppy style that reflects the mood of the speech.

[10:28]  ¹⁶ tn Heb “he,” that is, the Assyrians (as the preceding context suggests). Cf. NCV “The army of Assyria.”

[10:28]  sn Verses 28-32 describe an invasion of Judah from the north. There is no scholarly consensus on when this particular invasion took place, if at all. J. H. Hayes and S. A. Irvine (Isaiah, 209-10) suggest the text describes the Israelite-Syrian invasion of Judah (ca. 735 b.c.), but this proposal disregards the preceding context, which prophesies the destruction of Assyria. Some suggest that this invasion occurred in conjunction with Sargon’s western campaign of 713-711 b.c., but there is no historical evidence of such an invasion at that time. Many others identify the invasion as Sennacherib’s in 701 b.c., but historical records indicate Sennacherib approached Jerusalem from the southwest. J. N. Oswalt (Isaiah [NICOT], 1:274-75) prefers to see the description as rhetorical and as not corresponding to any particular historical event, but Hayes and Irvine argue that the precise geographical details militate against such a proposal. Perhaps it is best to label the account as rhetorical-prophetic. The prophecy of the invasion was not necessarily intended to be a literal itinerary of the Assyrians’ movements; rather its primary purpose was to create a foreboding mood. Geographical references contribute to this purpose, but they merely reflect how one would expect an Assyrian invasion to proceed, not necessarily how the actual invasion would progress. Despite its rhetorical nature, the prophecy does point to the invasion of 701 b.c., as the announcement of the invaders’ downfall in vv. 33-34 makes clear; it was essentially fulfilled at that time. For further discussion of the problem, see R. E. Clements, Isaiah (NCBC), 117-19. On the geographical details of the account, see Y. Aharoni, Land of the Bible, 393.

[10:28]  ¹⁷ tn Heb “came against,” or “came to.”

[10:30]  ¹⁸ tc The Hebrew text reads “Poor [is] Anathoth.” The parallelism is tighter if עֲנִיָּה (’aniyyah,“poor”) is emended to עֲנִיהָ (’aniha, “answer her”). Note how the preceding two lines have an imperative followed by a proper name.

[10:32]  ¹⁹ tc The consonantal text (Kethib) has “a mountain of a house (בֵּית, bet), Zion,” but the marginal reading (Qere) correctly reads “the mountain of the daughter (בַּת, bat) of Zion.” On the phrase “Daughter Zion,” see the note on the same phrase in 1:8.

[37:22]  ²⁰ tn Heb “this is the word which the Lord has spoken about him.”

[37:22]  ²¹ sn Zion (Jerusalem) is pictured here as a young, vulnerable daughter whose purity is being threatened by the would-be Assyrian rapist. The personification hints at the reality which the young girls of the city would face if the Assyrians conquer it.

[37:22]  ²² sn Shaking the head was a mocking gesture of derision.

[37:23]  ²³ tn Heb “and lifted your eyes on high?” Cf. NIV “lifted your eyes in pride”; NRSV “haughtily lifted your eyes.”

[37:23]  ²⁴ sn See the note on the phrase “the Holy One of Israel” in 1:4.

[37:24]  ²⁵ tn The Hebrew term translated “sovereign master” here is אֲדֹנָי (’adonay).

[37:24]  ²⁶ tn Heb “the height of its extremity”; ASV “its farthest height.”

[37:25]  ²⁷ tc The Hebrew text has simply, “I dug and drank water.” But the parallel text in 2 Kgs 19:24 has “foreign waters.” זָרִים (zarim, “foreign”) may have accidentally dropped out of the Isaianic text by homoioteleuton (cf. NCV, NIV, NLT). Note that the preceding word, מַיִם (mayim, “water) also ends in mem (ם). The Qumran scroll 1QIsa^a has “foreign waters” for this line. However, in several other passages the 1QIsa^a scroll harmonizes with 2 Kgs 19 against the MT (Isa 36:5; 37:9, 20). Since the addition of “foreign” to this text in Isaiah by a later scribe would be more likely than its deletion, the MT reading should be accepted.

[37:26]  ²⁸ tn Having quoted the Assyrian king’s arrogant words in vv. 23-24, the Lord now speaks to the king.

[37:26]  ²⁹ tn Heb “Have you not heard?” The rhetorical question expresses the Lord’s amazement that anyone might be ignorant of what he is about to say.

[37:26]  ³⁰ tn Heb “formed” (so KJV, ASV).

[37:26]  ³¹ tn Heb “and it is to cause to crash into heaps of ruins fortified cities.” The subject of the third feminine singular verb תְהִי (tÿhi) is the implied plan, referred to in the preceding lines with third feminine singular pronominal suffixes.

[37:27]  ³² tn Heb “short of hand”; KJV, ASV “of small power”; NASB “short of strength.”

[37:27]  ³³ tn Heb “they are plants in the field and green vegetation.” The metaphor emphasizes how short-lived these seemingly powerful cities really were. See Ps 90:5-6; Isa 40:6-8, 24.

[37:27]  ³⁴ tn Heb “[they are] grass on the rooftops.” See the preceding note.

[37:27]  ³⁵ tc The Hebrew text has “scorched before the standing grain” (perhaps meaning “before it reaches maturity”), but it is preferable to emend קָמָה (qamah, “standing grain”) to קָדִים (qadim, “east wind”) with the support of 1Q Isa^a; cf. J. N. Oswalt, Isaiah (NICOT), 1:657, n. 8.

[37:28]  ³⁶ tc Heb “your going out and your coming in and how you have raged against me.” Several scholars have suggested that this line is probably dittographic (note the beginning of the next line). However, most English translations include the statement in question at the end of v. 28 and the beginning of v. 29. Interestingly, the LXX does not have this clause at the end of v. 28 and the Qumran scroll 1QIsa^a does not have it at the beginning of v. 29. In light of this ambiguous manuscript evidence, it appears best to retain the clause in both verses.

[37:29]  ³⁷ tc Heb “and your complacency comes up into my ears.” The parallelism is improved if שַׁאֲנַנְךָ (sha’anankha, “your complacency”) is emended to שְׁאוֹנְךָ (shÿ’onÿkha, “your uproar”). See M. Cogan and H. Tadmor, II Kings (AB), 237-38. However, the LXX seems to support the MT and Sennacherib’s cavalier dismissal of Yahweh depicts an arrogant complacency (J. N. Oswalt, Isaiah [NICOT], 1:658, n. 10).

[37:29]  ³⁸ sn The word-picture has a parallel in Assyrian sculpture. See M. Cogan and H. Tadmor, II Kings (AB), 238.

[37:30]  ³⁹ tn At this point the word concerning the king of Assyria (vv. 22-29) ends and the Lord again addresses Hezekiah and the people directly (see v. 21).

[37:30]  ⁴⁰ tn Heb “and this is your sign.” In this case the אוֹת (’ot, “sign”) is a future reminder of God’s intervention designated before the actual intervention takes place. For similar “signs” see Exod 3:12 and Isa 7:14-25.

[37:30]  ⁴¹ sn This refers to crops that grew up on their own (that is, without cultivation) from the seed planted in past years.

[37:30]  ⁴² tn Heb “and in the second year” (so ASV).

[37:30]  ⁴³ tn Heb “in the third year” (so KJV, NAB).

[37:30]  ⁴⁴ tn The four plural imperatival verb forms in v. 30b are used rhetorically. The Lord commands the people to plant, harvest, etc. to emphasize the certainty of restored peace and prosperity.

[37:31]  ⁴⁵ tn Heb “The remnant of the house of Judah that is left will add roots below and produce fruit above.”

[37:32]  ⁴⁶ tn Heb “the zeal of the Lord who commands armies [traditionally, the Lord of hosts].” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to protect and restore them.

[37:33]  ⁴⁷ tn Heb “there” (so KJV, NASB, NRSV). In terms of English style “here” is expected in collocation with “this” in the previous line.

[37:33]  ⁴⁸ tn Heb “[with] a shield” (so ASV, NASB, NRSV).

[37:35]  ⁴⁹ tn Heb “for my sake and for the sake of David my servant.”

[37:36]  ⁵⁰ tn Traditionally, “the angel of the Lord” (so NASB, NIV, NRSV, NLT).

[37:36]  ⁵¹ tn The word “troops” is supplied in the translation for smoothness and clarity.

[37:36]  ⁵² tn This refers to the Israelites and/or the rest of the Assyrian army.

[37:36]  ⁵³ tn Heb “look, all of them were dead bodies”; NLT “they found corpses everywhere.”