Translation & Sermon by Nate Wilson for Christ The Redeemer Church of Manhattan, KS, 11 August 2024
In chapter 2 of Micah, we saw oppression denounced, and here in chapter 3, the political and spiritual authorities who make oppression possible are denounced. (Cohen)
The only recourse that citizens had against the injustices of the oppressive land barons in chapter 2 was to take it before civil magistrates, but, as we’ll see in chapter 3, Israel’s political leaders were failing to administer justice. (Waltke)
This chapter is divided neatly into three sections,
the first four verses critiquing and sentencing the political leaders,
the next four verses critiquing and sentencing the religious leaders,
and the last four verses recapping the sins and punishment of all the leaders combined.
I’m going to focus on the political leaders now and leave the spiritual leadership problems (found in the middle of the chapter) for later.
Read my translation: Then I said, “Listen now, heads of Jacob and leaders of the house of Israel: Aren’t y’all supposed to know what justice is? Y’all are hating what is good and loving what is evil, stealing their hide from off of them and their flesh from off their bones! Yes, it is they who consumed the flesh of my people and stripped their hide from off of them, and gleefully-broke their bones, and chopped them up as though for the boiler - like meat in a stock-pot. At that time, they will cry out to Yahweh, but He will not answer them; instead, He will hide his face from them then, because they have made their deeds evil. Thus says Yahweh concerning the prophets who lead my people astray – who bite with their teeth even when they call out a peaceful greeting, but when anyone does not make a payment upon their demand, then they will dedicate war upon him. Therefore, night will be yours without a seer’s-vision, and darkness will be yours without a medium’s-oracle, and the sun will set over the prophets, such that the day will be dark over them. And the seers will experience shame, and the mediums will blush; indeed all of them will put a wrap over their lips, for there will not be any answer from God. However, as for me, I am full of strength – with the Spirit of Yahweh – and also of justice and might, to communicate to Jacob its transgression and to Israel its sin. Listen now to this, you heads of the house of Jacob and leaders of the house of Israel: You who despise justice indeed distort all that is right - building Zion with bloodshed and Jerusalem with injustice! For a bribe, her heads will render judgment, and for a price her priests will teach, and for money her prophets will deliver oracles, while they presume, upon Yahweh, saying, “Isn’t Yahweh in nearness to us? Nothing terrible is going to come upon us!” Therefore, on account of y’all, Zion will be plowed into a field, and Jerusalem will become a debris-pile, and the temple mount into a highland forest.
Political leaders are supposed to “lead” and “head-up” a state, but they are supposed to be accountable to God and lead their people into blessing from God. Political leaders are ultimately accountable to God, whether they like it or not.
Isaiah 3:14 “Yahweh will enter into judgment with the elders of His people and its princes: ‘It is you who have devoured the vineyard, the spoil of the poor is in your houses.’” (NAW, cf. Micah 1:2, Jer. 5:5)
In v.1, Micah asks, “Is it not for you to know justice?” Yes! Political leaders need to know what justice is and to rule justly, not giving in to dishonesty and corruption and abuse of power. Where do we learn what justice is? From the Bible!
Justice is not defined by the American Society for the Protection of Cruelty to Animals, or by the Southern Poverty Law Center, or by Black Lives Matter, or by the Heritage Foundation, or the CATO Institute, or any other human institution. Any correct ideas of justice which any of those organizations might have, comes from God’s word, not from human philosophy.
Ezekiel 20:10-11 “...I gave them My statutes and showed them My judgments, ‘which, if a man does, he shall live by them.’” (NKJV)
Psalm 147:19-20 “He declares his word to Jacob, his statutes and rules to Israel. He has not dealt thus with any other nation; they do not know his rules. Praise the LORD!” (ESV) You can’t know God’s statues and judgments except through God’s revelation!
Yet, even though God is the great law-giver, He nevertheless stands ready to pardon anyone who wants to be right with Him. He told the Prophet Jeremiah in Jeremiah 5:1 “Run to and fro through the streets of Jerusalem; See now and know; And seek in her open places If you can find a man, If there is anyone who executes judgment/justice, Who seeks the truth, And I will pardon her.” (NKJV) Just one person who wants to be right with God is enough to get God to pardon a whole city! Ultimately, this is probably pointing to the one righteous man, Jesus Christ, who walked the streets of Jerusalem and laid down His life to pardon His people.
The verbs in v.2 are all participles (“...hating… loving… stealing/tearing/plucking...”), then the verbs in v.3 are all Perfect tense indicatives (“consumed/ate… stripped/flayed… gleefully-broke...chopped up”). Also the 2nd person plural “y’all” in verse 2 shifts to third-person plural “they” in v.3, as though the relationship between them and God is becoming more distant.
To “hate good and love evil” is a huge problem!
Amos 5:14-15 “Seek good and not evil, That you may live; So the LORD God of hosts will be with you, As you have spoken. Hate evil, love good; Establish justice in the gate. It may be that the LORD God of hosts Will be gracious to the remnant of Joseph.” (NKJV)
John 3:17-20 “...the light has come into the world, and men loved darkness rather than light, because their deeds were evil. For everyone practicing evil hates the light and does not come to the light, lest his deeds should be exposed.” (NKJV)
And if we don’t love God, then we don’t love other people either. These rulers are pictured in v.2 as tearing off skin and flesh from God’s people:
This is figurative language related to what Micah said back in Micah 2:2 “...they covet fields, so they steal them – houses too, and they take them away. Thus they extort a man and his house – both a man and his inheritance.” (NAW)
Isaiah 10:2 elaborates “to turn aside the needy from justice, and to rob the poor of my people of judgment, that widows may be their spoil, and prey upon the fatherless!” (NAW)
Ezekiel 22:27 “Her princes in her midst are like wolves tearing the prey, to shed blood, to destroy people, and to get dishonest gain.” (NKJV)
The story is told of some governors who tried to get permission from the Roman emperor Tiberius to raise taxes, and the emperor’s wise response highlights the problem that Micah was pointing out, “It is the property of a good shepherd to shear his sheep, not to skin them,” Tiberius said1.
But the political leaders weren’t satisfied with skinning them, they wanted to cook and eat them too!
This hideous picture of cannibalism has some unique components2:
All the other instances in the Bible of this verb for “breaking” bones involve joy and singing, so I think the connotation is that they actually liked breaking the bones of the people under their leadership.
Also, the word translated “chopped” is unusual. It is usually translated “spread” in the other 67 places it occurs in the Bible. The image is of the whole body being spread3 out as it is diced and thrown into the pot.
And the way they took advantage of the people under their charge and brought harm to them is pictured as “eating/devouring/consuming” their citizens. This image also shows up in other prophets from David to Zephaniah:
Psalm 14:4 “Haven't they known – all the workers of iniquity, the ones who eat my people like they eat bread? They did not call upon Yahweh.” (NAW)
Amos 2:7 They “...trample the head of the poor into the dust of the earth and turn aside the way of the afflicted… 4:1 ...who oppress the poor, who crush the needy, who say... ‘Bring, that we may drink!’’” (ESV)
Isaiah 3:15 “... You crush my people, and you grind the face of the poor!…” (NAW)
Zephaniah 3:3 “Her princes in her midst are roaring lions; Her judges are evening wolves That leave not a bone till morning.” (NKJV)
Ezekiel 34:2-3 “...Thus says the Lord GOD to the shepherds: ‘...You eat the fat and clothe yourselves with the wool; you slaughter the fatlings, but you do not feed the flock.’” (NKJV)
“By imposing heavier taxes upon them than they can bear, and exacting them with rigour, by mulcts[penalties], and fines, and corporal punishments, for pretended crimes, they ruined the estates and families of their subjects, took away from some their lives, from others their livelihoods, and were to their subjects as beasts of prey, rather than shepherds.” ~Matthew Henry, 1714 AD
So, after reviewing what political leaders should know and do, and after reviewing how the politicians of his day had bombed-out morally and practically in their leadership, God issues a judicial sentence in verse 4:
Because they have “made their deeds evil,” God will “hide” His face from them and will stop “answering” their prayers.
The first word in v.4 (“then”) refers to that future time when God will bring judgment. The verbs are all future tense: “they will cry… He will not answer… He will hide…”
Micah’s buddy Isaiah4 explained this unresponsiveness from God more in-depth:
Isaiah 1:15 “And when you spread out your hands, I will hide my eyes from them; and although you multiply prayers, I am not listening. Your hands are full of blood.”
Isaiah 59:2 “...your iniquities have become causes for separation between yourselves and your God, and your sins have caused His face to hide from you away from hearing you.”
Isaiah 64:7 “...you have hidden your face from us, and you have made us melt under the control of our sin.” even so, he said:
Isaiah 8:17 “I will wait for Yahweh, who is hiding His face from the house of Jacob, and I will look eagerly for Him.” (NAW)
This is exactly what God laid out as the terms of His covenant relationship with Israel back in Deuteronomy 31:16-18 “And the LORD said to Moses: ‘...this people... will forsake Me and break My covenant which I have made with them. Then My anger shall be aroused against them in that day, and I will forsake them, and I will hide My face from them, and they shall be devoured. And many evils and troubles shall befall them, so that they will say in that day, “Have not these evils come upon us because our God is not among us?” And I will surely hide My face in that day because of all the evil which they have done, in that they have turned to other gods.’” (NKJV, cf. 32:20)
God does not listen-to or speak-to those in rebellion against Him – that’s even in the New Testament in John 9:31 “Now we know that God does not hear sinners; but if anyone is a worshiper of God and does His will, He hears him.” (NKJV)5
And remember, this punishment is not because God is capricious and fickle; this is God’s fair and reasonable response to leaders who have “have made their deeds evil.”6
“[A]s the poor cried to them in the day of their prosperity and they would not hear them.” There will come a time when the most proud and scornful sinners will cry to the Lord, and sue for that mercy which they once neither valued nor copied out. But it will then be in vain...” ~Matthew Henry (cf. Jeremiah 7:23-26, Ezekiel 39:23-24)
When we look at the fulfillment of that prophecy in 2 Kings 24-25, when Nebuchadnezzar conquered Jerusalem and deported its citizens, it was the leaders he exiled to Babylon (2 Kings 24:14, 25:12); he left the poorest Jews to stay in Jerusalem. (That’s not to say that the poor are always more godly, but those in leadership do have a higher degree of accountability before God. - James 3:1)
Now, after addressing the treacherous political rulers and leaders in verses 1-4 and warning them of God’s distancing Himself from them, Micah turns to the religious and spiritual leaders – the prophets, seers, and diviners, and levels similar charges and warnings at them in verses 5-7, but I am going to save that for a separate sermon and skip forward to the conclusion in verses 9-12.
In this recap section, the political leaders (the “heads/leaders” and “rulers/princes”) and the religious leaders (the “priests” and “prophets” mentioned in v.11) are considered together. Micah highlights four more problems in particular before announcing the punishment.
First, in v.9, God, through Micah, accuses them of “despising justice and twisting/distorting what is right.”
The prophets Isaiah, Zephaniah, Jeremiah, and Ezekiel also spoke to this7, but I’ll just quote from Amos 5:6-15 “Seek the LORD and live, Lest He break out like fire in the house of Joseph, And devour it, With no one to quench it in Bethel-- You who turn justice to wormwood, And lay righteousness to rest in the earth! ... They hate the one who rebukes in the gate, And they abhor the one who speaks uprightly. Therefore, because you tread down the poor And take grain taxes from him, Though you have built houses of hewn stone, Yet you shall not dwell in them; You have planted pleasant vineyards, But you shall not drink wine from them. For I know your manifold transgressions And your mighty sins: Afflicting the just and taking bribes; Diverting the poor from justice at the gate... Hate evil, love good; Establish justice in the gate. It may be that the LORD God of hosts Will be gracious to the remnant of Joseph.” (NKJV)
This is right in line with the Mosaic law set out in Deuteronomy 27:19 “Cursed is the one who perverts the justice due the stranger, the fatherless, and widow.” (NKJV, cf. Prov. 17:15)
Later, Jesus called-out His own generation in Israel for the same things: Matthew 17:17 “...O faithless and crooked generation…”
The Apostles also warned us that we would have to fight against the same kinds of crookedness in our day:
Acts 20:30 “Also from among yourselves men will rise up, speaking perverse things, to draw away the disciples after themselves.” (NKJV)
Philippians 2:14-16 “Do all things without complaining and disputing, that you may become blameless and harmless, children of God without fault in the midst of a crooked and perverse generation, among whom you shine as lights in the world, holding fast the word of life…” (NKJV)
The second problem Micah highlights is in v.10 – violence and bloodshed.
Again, the prophets Isaiah, Habakkuk, Ezekiel, and Hosea all complained about this8, but I’ll just quote Jeremiah in Jeremiah 22:13 “Woe to him who builds his house by unrighteousness And his chambers by injustice, Who uses his neighbor's service without wages And gives him nothing for his work… 17 Yet your eyes and your heart are for nothing but your covetousness, For shedding innocent blood, And practicing oppression and violence.” and Lamentations 4:13 “Because of the sins of her prophets And the iniquities of her priests, Who shed in her midst The blood of the just.” (NKJV)
In Micah’s time, there was indeed much international trade and wealth, and wealthy Israelites were building winter houses, summer houses, houses of ivory (Amos 3:10,15) and houses of hewn stone (Amos 5:11) and even whole cities (Hos. 8:14). (Cohen)
It takes land, money, and labor to build like that, and Micah said those things were being stolen and extorted from somebody9.
But that is not how Christians are to build.
Jesus is the “cornerstone” (Matt. 21:42) upon which the kingdom of God is to be built. Jesus said in Matthew 7:24 “Everyone therefore who is hearing these words of mine and doing them will be likened to a smart man who built his house upon the rock…” (NAW)
When we heed Jesus, we will not build our own little empires through violence against the innocent, instead we will build the kingdom of God through believing Jesus and sharing the good news about Him.
Verse 11 highlights the third problem to be called out, and that is financial corruption10.
You
couldn’t
get a “judge” to hear your case in court unless you paid
him a “bribe.”
You couldn’t
get a “priest” to give you spiritual guidance unless you
greased
his palm,
and you couldn’t
get a “prophet” to read God’s word to you unless you came
with “silver” coins to pay him.
In Micah 7:3 Micah added that “...they do evil with both hands The prince asks for gifts, The judge seeks a bribe...” (NKJV)
Micah’s buddy Isaiah added: Isaiah 1:23 “Your princes are rebels and companions of thieves: all of them loving a bribe and pursuing peace-offerings; they do not judge for the orphan, and the cause of the widow doesn't get to them.” (NAW, cf. Ezekiel 22:12)
It is a perennial problem:
The Pharisees bribed the Roman guards to deny the resurrection of Jesus (Mat. 28:12),
And in recent news, we’ve seen how our own lawmakers, judges and President currently in power today have all been bribed with business income, lavish vacations, payoffs, and other perks to influence their political decisions.
We’ve also seen churches and non-profits make shameless appeals for vast amounts of money and then squander it on unprincipled leadership. (Of course, there are some good leaders out there. Thank God, not every leader is corrupt, but too many are.)11
That’s why the Apostles
warned us that “...the love of money is a root of all kinds of evil” (1 Tim. 6:10, NKJV),
and they instructed elders in the church, “Shepherd the flock of God among y'all, supervising, not compulsively but rather voluntarily, and not for a bribe, but because you are zealous.” (1 Peter 5:2, NAW)
The fourth and final problem Micah highlights is how his leaders promoted a false sense of spiritual security:
Back in Micah 2:3 Micah had said, “Therefore, thus says Yahweh, ‘Look, I am planning against this clan something terrible ...’” (NAW) But the leaders pooh-poohed him.
Instead they “presumed” upon the Lord. (The Hebrew word literally means “lean,” but this was not the “leaning” of genuine faith.)
The existence of the temple was one such religious prop which gave nominal Jews a false sense of security, “We have God’s own temple in our town, so we’re good with God!”12 That’s one reason why God promised in v.12 to destroy the temple. (Waltke)
“Faith builds upon the Lord, rests in him, and relies upon him, as the soul's foundation; presumption only leans upon the Lord as a prop, makes use of him to serve a turn, while still the world is the foundation that is built upon… [They said] ‘Is not the Lord among us?’ Have we not the tokens of his presence with us, his temple, his ark, his [word on scrolls]? ...but it is a cheat the children of men often put upon themselves to think they have God with them, when they have by their sin provoked him to depart from them.” ~M. Henry, 1714 AD
Now, God had indeed promised be “among” the Jews, for instance in Deuteronomy 7:21 “...the LORD your God, the great and awesome God, is among you” (NKJV), but at the end of Deuteronomy, God said that He would NOT be among them if they “forsake me and break my covenant” (Deut. 31:16-17)13
To deny this and say, “Nothing bad can happen to us!” while ignoring and dishonoring and disobeying God is crazy, but that’s what they were saying. (cf. Amos 9:10, Jer. 23:17)
Today, “Many are rocked to sleep in a fatal security by their church privileges, as if these would protect them in sin and shelter them from punishment, which are really, and will be, the greatest aggravations both of their sin and of their punishment.” ~M. Henry, 1714 AD
Therefore – because Jerusalem’s leaders had despised justice, built with bloodshed, created a bribe culture, and assured unrepentant sinners that they were ok with God,
Jerusalem will be destroyed.
In verse 12, Micah repeats what he said in Micah 1:5-6 “...due to the transgression of Jacob and due to the sins of the house of Israel... Therefore I will make Samaria into a pile in the field…” (NAW, cf. Jer. 9:11, 21:10)
“[T]his was literally fulfilled in the destruction of Jerusalem by the Romans, when the ground on which the city stood was ploughed up... that no city should be built upon that ground without the emperor's leave.” ~M. Henry (cf. 2 Ki. 25:9, Lam. 5:18, Psa. 79:1)
And the “house/temple on the hill” in Jerusalem – the “temple mount” will revert to a “thicket/forest.” The ideas is of a populated, developed area becoming an unpopulated, undeveloped wilderness as a result of the people’s rebellion against God.
Throughout history, Godly folks have suffered under rulers who loved evil and hated good.
The Israelite prophets like Micah complained of it,
the Reformers and Puritans complained of it in their commentaries on Micah,
and I could complain of it today with any number of quotes from current news sources, but I’ll settle for Bruce Waltke’s commentary on Micah published in 2007: “Pathetically, nations that once had the heritage of Israel’s law, like prodigals have squandered it... the United States, for example…14 allows the unborn to be murdered and allows blasphemy and smut to foul society. And in today’s world the entertainment media give glory to fools and celebrate vice (cf. Prov 26:9).”
Micah reminds us that this is not o.k. Political corruption is not to be tolerated and ignored. It is wrong; it needs to be spoken out against, and God will bring judgment over it.
For the few who are in privileged positions of power, Micah’s repeated command in v.1 and v.9 is to “listen/give heed” to God’s word.
That needs to be the attitude of a civil magistrate: to want to understand justice and to read the Bible and pray and listen to godly counselors, and do what God says is right.
“[R]ectitude ought to have a place among the chief men, in a manner more especial than among the common people; for it behoves them to excel others in the knowledge of what is just and right… that they may show the right way to others.” ~Calvin, 1559 AD
There is hope for politicians who do listen. Remember that this prophecy was delivered during Hezekiah’s reign15, but was Jerusalem destroyed during Hezekiah’s reign? No! Hezekiah repented of sin, sought the LORD, listened to the prophets and returned to what the Bible said to do, and God mercifully held-off judgment on him and brought blessing to the nation instead.
Conversely, in the Gospels, Jesus delivered a prophecy similar to the one Micah did here, warning the leaders of His day that if they did not repent, the temple would be torn down.16 But, instead of listening to Jesus, they crucified Him, and within a few decades there was indeed “not one stone left upon another” in Jerusalem.
Now, for those of us who are not in positions of political power:
We can follow Micah’s example and encourage our government leaders to listen to God.
Let us communicate God’s word to them so that they can learn justice and fear God.
The idea that Christians should not be involved in government did not come from the Bible! Jesus, the prophets, and the apostles often communicated with their government leaders and spoke-out about political issues, setting an example for us today.
However, their political involvement was not about institutionalizing their political preferences, it was always about calling folks to trust God instead of man, and, as a general rule, they were respectful to their authorities, so we also need to conduct ourselves honorably and stay centered on the gospel of Jesus Christ rather than getting caught up in political agendas.
Also, no matter how far down the ladder of power you may be, there will always be someone lower on the totem pole than you, so all of us need to heed the warnings not to be cruel or unjust toward others. Let us pray for God to fill us with His love so that we may pour God’s love out on others in mercy and kindness rather than harshness and meanness, for God promises to treat us the way we treat others (Psalm 18:25-26).
PRAYER: “Grant, Almighty God, that as You would have the image of Your justice to shine in princes, and whom You arm with the sword, that they might rule in Your name and be really Your ministers, — O grant, that this blessing may openly appear among us, and that by this evidence You may testify that You are not only propitious to us, but also care for our safety, and watch over our welfare and well-being…” ~J. Calvin
DouayB (Vulgate) |
LXXC |
BrentonD (Vaticanus) |
KJVE |
NAW |
Masoretic HebrewF |
1 And I said: Hear X, O ye princes of Jacob, and ye chiefs of the house of Israel: Is it not your part to know judgment, |
1
Καὶ ἐρ |
1
And |
1 And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? |
1. Then I said, “Listen now, heads of Jacob and leaders of the house of Israel: Aren’t y’all supposed to know what justice is? |
(א) וָאֹמַרH שִׁמְעוּ נָאI רָאשֵׁי יַעֲקֹב וּקְצִינֵיJ בֵּיתK יִשְׂרָאֵל הֲלוֹא לָכֶם לָדַעַת אֶת הַמִּשְׁפָּטL. |
2 You that hate good, and love evil: that violently pluck off their skin[s] from them and their flesh from their bones? |
2
οἱ μισοῦντες τὰ καλὰ καὶ |
2
who hate good, and |
2 Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; |
2. Y’all are hating what is good and loving what is evil, stealing their hide from off of them and their flesh from off their bones! |
(ב) שֹׂנְאֵיM טוֹב וְאֹהֲבֵי רָעָהN גֹּזְלֵיO עוֹרָם מֵעֲלֵיהֶם וּשְׁאֵרָם מֵעַל עַצְמוֹתָם. |
3 X Who have eaten the flesh of my people, and have flayed their skin off them: and have broken, and chopped their bones as for the kettle, and as flesh in the midst of the pot. |
3 ὃν τρόπον κατέφαγον τὰς σάρκας τοῦ λαοῦ μου καὶ τὰ δέρματα αὐτῶν ἀπὸ τῶν ὀστέων αὐτῶν ἐξέδειραν καὶ τὰ ὀστέα αὐτῶν συνέθλασαν καὶ ἐμέλισαν ὡς [σάρκας] εἰς λέβητα καὶ ὡς κρέα εἰς χύτραν, |
3 even as they devoured the flesh of my people, and stripped their skins off them, and broke their bones, and divided them as [flesh] for the caldron, and as meat for the pot, |
3 Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. |
3. Yes, it is they who consumed the flesh of my people and stripped their hide from off of them, and gleefully-broke their bones, and chopped them up as though for the boiler – like meat in a stock-pot. |
(ג) וַאֲשֶׁרP אָכְלוּ שְׁאֵר עַמִּי וְעוֹרָם מֵעֲלֵיהֶם הִפְשִׁיטוּ וְאֶת עַצְמֹתֵיהֶם פִּצֵּחוּQ וּפָרְשׂוּR כַּאֲשֶׁר בַּסִּיר וּכְבָשָׂר בְּתוֹךְ קַלָּחַת. |
4
Then shall they cry to the Lord, and he will not |
4
οὕτως κεκράξονται πρὸς κύριον, καὶ
οὐκ |
4
thus they shall cry to the Lord, but he shall not |
4
Then shall they cry unto the LORD, but he will not |
4. At that time, they will cry out to Yahweh, but He will not answer them; instead, He will hide his face from them then, because they have made their deeds evil. |
(ד) אָז Uיִזְעֲקוּ אֶל יְהוָה וְלֹא יַעֲנֶה אוֹתָם וְיַסְתֵּרV פָּנָיו מֵהֶם בָּעֵת הַהִיא כַּאֲשֶׁר הֵרֵעוּ מַעַלְלֵיהֶם. |
5
Thus saith the Lord concerning
the prophets that make my people err: that bite with their teeth,
and preach peace: and if a man give not something |
5
τάδε λέγει κύριος ἐπὶ τοὺς προφήτας
τοὺς πλανῶντας τὸν
λαόν μου, τοὺς δάκνοντας ἐν τοῖς
ὀδοῦσιν αὐτῶν καὶ κηρύσσοντας
[ἐπ᾿ αὐτὸν]
εἰρήνην, καὶ οὐκ |
5
Thus saith the Lord concerning the prophets
that lead my people astray, that bit with their teeth, and
proclaim
peace [to
them]; and
when nothing was |
5
Thus saith the LORD concerning the prophets
that make my people err,
that bite with their teeth, and cry, Peace; and he that |
5. Thus says Yahweh concerning the prophets who lead my people astray – who bite with their teeth even when they call out a peaceful greeting, but when anyone does not make a payment upon their demand, then they will dedicate war upon him. |
(ה) כֹּה אָמַר יְהוָה עַל הַנְּבִיאִים הַמַּתְעִים אֶת עַמִּיX הַנֹּשְׁכִיםY בְּשִׁנֵּיהֶם וְקָרְאוּ שָׁלוֹםZ וַאֲשֶׁר לֹא יִתֵּן עַל פִּיהֶםAA וְקִדְּשׁוּ עָלָיו מִלְחָמָהAB. |
6 Therefore night shall be to you instead of vision, and darkness to you instead of divination: and the sun shall go down upon the prophets, and the day shall be darkened over them. |
6 διὰ τοῦτο νὺξ ὑμῖν ἔσται ἐξ ὁράσεως, καὶ σκοτία ὑμῖν ἔσταιAC ἐκ μαντείας, καὶ δύσεται ὁ ἥλιος ἐπὶ τοὺς προφήτας, καὶ συσκοτάσει ἐπ᾿ αὐτοὺς ἡ ἡμέρα· |
6 therefore there shall be night to you instead of a vision, and there shall be to you darkness instead of prophecy; and the sun shall go down upon the prophets, and the day shall be dark upon them. |
6 Therefore night shall be unto you, that X [ye shall] not [have] a vision; and it shall be dark unto you, [that ye shall] not divineAD; and the sun shall go down over the prophets, and the day shall be dark over them. |
6. Therefore, night will be yours without a seer’s-vision, and darkness will be yours without a medium’s-oracle, and the sun will set over the prophets, such that the day will be dark over them. |
(ו) לָכֵן לַיְלָה לָכֶם מֵחָזוֹן וְחָשְׁכָה לָכֶם מִקְּסֹם וּבָאָה הַשֶּׁמֶשׁ עַל הַנְּבִיאִים וְקָדַר עֲלֵיהֶם הַיּוֹם. |
7 And they shall be confounded that see visions, and the diviners shall be confounded: and they shall all cover their faces, because there is no answer of God. |
7
καὶ καταισχυνθήσονται οἱ ὁρῶντες
[τὰ ἐνύπνια],
καὶ καταγελασθήσονται
οἱ μάντεις, καὶ
|
7
And the seers [of
night-visions]
shall be ashamed, and the prophets
shall be
laughed to scorn: and all the
[people]
shall |
7 Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. |
7. And the seers will experience shame, and the mediums will blush; indeed all of them will put a wrap over their lips, for there will not be any answer from God. |
(ז) וּבֹשׁוּ הַחֹזִים וְחָפְרוּ הַקֹּסְמִים וְעָטוּ עַל שָׂפָםAF כֻּלָּם כִּי אֵין מַעֲנֵה אֱלֹהִיםAG. |
8
But
yet I am fill |
8
ἐὰν μὴAH
ἐγὼ ἐμπλήσωAI
ἰσχὺν ἐν πνεύματι κυρίουAJ
καὶ κρίματος καὶ δυναστείας
τοῦ ἀπαγγεῖλαι τῷ Ιακωβ ἀσεβείας
αὐτοῦ καὶ τῷ Ισραηλ ἁμαρτί |
8
Surely
I will X
|
8
But
[truly]
I am full of power |
8. However, as for me, I am full of strength – with the Spirit of Yahweh – and also of justice and might, to communicate to Jacob its transgression and to Israel its sin. |
(ח) וְאוּלָםAK אָנֹכִי מָלֵאתִי כֹחַAL אֶת רוּחַ יְהוָה וּמִשְׁפָּט וּגְבוּרָה לְהַגִּיד לְיַעֲקֹב פִּשְׁעוֹ וּלְיִשְׂרָאֵל חַטָּאתוֹAM. |
9 X Hear this, ye princes of the house of Jacob, and ye judges of the house of Israel: you that abhor judgment and pervert all that is right. |
9
ἀκούσατε δὴ ταῦτ |
9
Hear now th |
9 Hear this, I pray you, ye heads of the house of Jacob, and princes of the house of Israel, that abhor judgment, and pervert all equity. |
9. Listen now to this, you heads of the house of Jacob and leaders of the house of Israel: You who despise justice indeed distort all that is right - |
(ט) AOשִׁמְעוּ נָא זֹאת רָאשֵׁי בֵּית יַעֲקֹב וּקְצִינֵי בֵּית יִשְׂרָאֵל הַמֲתַעֲבִים מִשְׁפָּט וְאֵת כָּל הַיְשָׁרָה יְעַקֵּשׁוּAP. |
10 You that build up Sion with bloodX, and Jerusalem with iniquity. |
10 οἱ οἰκοδομοῦντες Σιων ἐν αἵμασιν καὶ Ιερουσαλημ ἐν ἀδικίαις· |
10 who build up Sion with blood, and Jerusalem with iniquity. |
10 They build up Zion with bloodX, and Jerusalem with iniquity. |
10. building Zion with bloodshed and Jerusalem with injustice! |
(י) בֹּנֶהAQ צִיּוֹןAR בְּדָמִים וִירוּשָׁלַ͏ִם בְּעַוְלָהAS. |
11
Her princes
have judged for bribe[s]:
and her priests have taught for hire,
and her prophets divined
for money: and they leaned
upon the Lord, saying: Is not the Lord in the midst of us? no
evil
shall come |
11
οἱ ἡγούμενοι
αὐτῆς μετὰ δώρων ἔκρινον, καὶ οἱ
ἱερεῖς αὐτῆς μετὰ μισθοῦ
|
11
The heads
thereof have
judged for gift[s],
and the priests thereof have |
11 The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the LORD, [and] say, Is not the LORD among us? none evil [can] come upon us. |
11. For a bribe, her heads will render judgment, and for a price her priests will teach, and for money her prophets will deliver oracles, while they presume upon Yahweh, saying, “Isn’t Yahweh in nearness to us? Nothing terrible is going to come upon us!” |
(יא) רָאשֶׁיהָ בְּשֹׁחַדAU יִשְׁפֹּטוּ וְכֹהֲנֶיהָAV בִּמְחִיר יוֹרוּ וּנְבִיאֶיהָ בְּכֶסֶף יִקְסֹמוּ וְעַל יְהוָה יִשָּׁעֵנוּAW לֵאמֹר הֲלוֹאAX יְהוָה בְּקִרְבֵּנוּ לֹא תָבוֹא עָלֵינוּ רָעָה. |
12 Therefore because of you, Sion shall be ploughed as a field, and Jerusalem shall be as a heap of stones, and the mountain of the temple as the high places of the forests. |
12
διὰ τοῦτο δι᾿ ὑμᾶς Σιων ὡς ἀγρὸς
ἀροτριαθήσεται, καὶ Ιερουσαλημ
ὡς ὀπωροφυλάκιονAY
ἔσται καὶ τὸ ὄρος τοῦ οἴκου ὡς
ἄλσ |
12 Therefore on your account Sion shall be ploughed as a field, and Jerusalem shall be [as] a storehouse of fruits, and the mountain of the house as a groveX of the forest. |
12 Therefore shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest. |
12. Therefore, on account of y’all, Zion will be plowed into a field, and Jerusalem will become a debris-pile, and the temple mount a highland forest. |
(יב) לָכֵן בִּגְלַלְכֶם צִיּוֹן שָׂדֶה תֵחָרֵשׁ וִירוּשָׁלַ͏ִם עִיִּיןBA תִּהְיֶה וְהַר הַבַּיִתBB לְבָמוֹת יָעַר.BC |
1This is from Adam Clarke’s commentary, quoting the Life of Tiberius by Suetonius: “Praesidibus onerandas tributo provincias suadentibus rescripsit: Boni Pastoris esse Tondere pecus, non Deglubebe.”
2Calvin’s commentary suggested that this was to “convey an idea of the various kinds of cruelty which they practiced.” Keil’s commentary suggested “we must not give any special meaning to the particular features… The prophet paints in very glaring colours to make an impression upon the ungodly.” Waltke’s commentary also suggested it was for shock value and that it may be a form of hendiadys “representing three aspects of one situation.”
3Incidentally, the image of “spreading” is also used to depict the exile in Zechariah 2:6 “‘...I have spread you abroad like the four winds of heaven,’ says the LORD,” and Ezekiel 17:21 “All his fugitives with all his troops shall fall by the sword, and those who remain shall be [chopped/spread]scattered to every wind; and you shall know that I, the LORD, have spoken.” (NKJV)
4Cf. other later prophets who said the same kind of thing: Ezekiel 8:18, 33:5, 39: 23-24, Zecheriah 7:13, and Jeremiah 11:11 & 14:12.
5Cf. similar proverbs in the O.T.: Psalm 18:41, Proverbs 1:25-28, and Proverbs 28:9.
6Calvin commented, “It appears then that the ungodly so cry, that they only violently contend with God: but this is not the right way of praying. It is therefore no wonder that God rejects their clamors... when with obstinate minds we pursue our own course, and give no place to repentance, we close up the door of mercy against ourselves...”
7Isaiah
10:1 “Woe to those who enact evil statutes And to those who
constantly record unjust decisions.” (NAW)
Jeremiah 5:28
“They have grown fat, they are sleek; Yes, they surpass the deeds
of the wicked; They do not plead the cause, The cause of the
fatherless; Yet they prosper, And the right of the needy they do not
defend.”
Ezekiel 22:6 “Look,
the princes of Israel: each one has used his power to shed blood in
you.” 45:9 “Thus says the Lord GOD: ‘Enough, O
princes of Israel! Remove violence and plundering, execute justice
and righteousness, and stop dispossessing My people…’”
Zephaniah
3:4 “Her prophets are insolent, treacherous people; Her
priests have polluted the sanctuary, They have done violence to the
law.” (NKJV)
8Isaiah
5:7 “For the vineyard of the
LORD of hosts is the house of Israel And the men of Judah His
delightful plant. Thus He looked for justice, but behold, bloodshed;
For righteousness, but behold, a cry of distress.” (NAW)
Habakkuk
2:12 “Woe to him who builds a town with bloodshed, Who
establishes a city by iniquity.”
Ezekiel 22:25 “The
conspiracy of her prophets in her midst is like a roaring lion
tearing the prey; they have devoured people; they have taken
treasure and precious things; they have made many widows in her
midst.”
Hosea 6:9 “As bands of robbers lie in wait
for a man, So the company of priests murder on the way to Shechem;
Surely they commit lewdness.” (NKJV)
9Waltke suggested that Hezekiah’s building projects outlined in 2 Chronicles 32:27-29 (and I might add Isaiah 9:10 and 22:10ff) were what was in view, but they are not connected with oppression there.
10“Their tongues were mercenary; they would either prophesy or let it alone, according as they found it most for their advantage; and a man might have what oracle he would from them if he would but pay them for it. Thus they were fit successors of Balaam, who loved the wages of unrighteousness.” ~M. Henry
11“[A]s soon as judges open a way for rewards, they cannot preserve integrity, however much they may wish to do so. And the same is the case with the priests: for if any one is given to avarice, he will adulterate the pure truth...” ~Calvin
12Jeremiah 7:4 “Do not trust in these lying words, saying, ‘The temple of the LORD, the temple of the LORD, the temple of the LORD are these.’” (NKJV)
13Deuteronomy 31:16-17 “...this people will rise and play the harlot with the gods of the foreigners of the land... and they will forsake Me and break My covenant which I have made with them. Then My anger shall be aroused against them in that day, and I will forsake them, and I will hide My face from them, and they shall be devoured. And many evils and troubles shall befall them, so that they will say in that day, 'Have not these evils come upon us because our God is not among us?’” (NKJV)
14In the ellipsis, he referred to the U.S. Supreme Court, and he was writing before it rolled back Roe vs. Wade, but even then, that court should have ruled that the unborn child has the Constitutional right to life; instead, it reprehensibly took no position and left it to the individual states to decide whether murdering unborn children is just or not, so the point remains salient.
15Jeremiah 26:18 “Micah of Moresheth prophesied in the days of Hezekiah king of Judah, and spoke to all the people of Judah, saying, ‘Thus says the LORD of hosts: "Zion shall be plowed like a field, Jerusalem shall become heaps of ruins, And the mountain of the temple Like the bare hills of the forest."’” (NKJV) This gives us a clear date range for this prophecy of Micah: 686-715 BC, and a clear audience: the southern kingdom, since the northern kingdom had been overthrown by that time.
16Matthew 24:2; Mark 13:2; Luke 19:44; 21:6.
AMy
original chart includes the following copyrighted English versions:
NASB, NIV, ESV, Bauscher’s version of the Peshitta, and Cathcart’s
version of the Targums, but I remove these columns from my public,
non-copyrighted edition of this chart so as not to infringe on their
copyrights. NAW is my translation. When a translation adds words not
in the Hebrew text, but does not indicate it has done so by the use
of italics or greyed-out text, I put the added words in [square
brackets]. When one version chooses a wording which is different
from all the other translations, I underline it. When a
version chooses a translation which, in my opinion, either departs
too far from the root meaning of the Hebrew word or departs too far
from the grammar form of the original text, I use strikeout.
And when a version omits a word which is in the original text, I
insert an X. I also place an X at the end of a word if the original
word is plural but the English translation is singular. I
occasionally use colors to help the reader see correlations between
the various editions and versions when there are more than two
different translations of a given word. The only known Dead Sea
Scrolls containing Micah 3 are 4Q82 (containing part of verse 12 and
dated between 30-1 BC), The Nahal Hever Greek scroll
(containing parts of vs. 5-6 and dated around 25BC), and the Wadi
Muraba’at Scroll, containing parts verses 1-12 and dated around
135 AD. Where the DSS is legible and in agreement with the MT, the
MT is colored purple. Where the DSS
supports the LXX/Vulgate/Peshitta with omissions or text not in the
MT, I have highlighted with
yellow the LXX and its translation into English, and where I
have accepted that into my NAW translation, I have marked it with
{pointed brackets}.
BDouay Old Testament first published by the English College at Douay, A.D. 1609, Revised and Diligently Compared with the Latin Vulgate by Bishop Richard Challoner, Published in 1582, 1609, 1752. As published on E-Sword.
C“Septuagint” Greek Old Testament, edited by Alfred Rahlfs. Published in 1935. As published on E-Sword.
DEnglish translation of the Septuagint by Sir Lancelot Charles Lee Brenton, 1851, “based upon the text of the Vaticanus” but not identical to the Vaticanus. As published electronically by E-Sword.
E1769 King James Version of the Holy Bible; public domain. As published electronically by E-Sword.
FFrom
the Wiki Hebrew Bible
https://he.wikisource.org/wiki/%D7%9E%D7%99%D7%9B%D7%94_%D7%91/%D7%A9%D7%95%D7%A8%D7%95%D7%AA
.
DSS text comes from https://downloads.thewaytoyahuweh.com
GLXX does the same mis-translation in v.9. 2nd Century AD Greek versions corrected to the tradition followed by the MT, Peshitta, and Vulgate, with αρχη (“rulers” – Aquilla, Theodotian) or ‘ηγουμενοι (“leaders” – Symmachus).
HLXX & Peshitta read 3s (“he said”), but DSS support the Vulgate and MT with 1s (“I said”).
INah
= “logical particle of entreaty denoting… consequence of the
general situation in the preceding…” ~Waltke
v.9
contains a repetition of the first part of this verse, adding the
word “this” and the word “house.” The Peshitta and
Septuagint include those two words here.
J“lit. deciders” ~Keil
KDSS seems to omit, but it is in all the ancient versions. It doesn’t change the meaning either way, and Micah is the only Bible author who uses this phrase “leaders of Israel.” Calvin commented that since Micah’s message was primarily for the nation of Judah, the use of “Israel” here is not intended to limit his message to the northern kingdom. Henry added that, since this prophecy was uttered during the reign of Hezekiah (Jer. 26:18), which was after the demise of the northern kingdom, it could only have referred to the southern kingdom.
LMarckius and Grotius are in a small minority of commentators who interpreted this last phrase to mean, “Is it not for you, who judge and punish others, to know the judgment of God, which awaits you?” Most interpret the question to mean that magistrates should know how to be just. Henry added that it meant not only to “know” but to “do” justice.
MThe three verbs in this verse are all participles (“...hating...loving...stealing/tearing/plucking...”). I have interpreted them as focusing on the present tense actions of the people being addressed (as did the Geneva and NET Bibles), but most English Bibles interpret them as substantives (“you who hate” – the plural form of the participle supports the second person plural in the previous sentence, although the person changes to 3rd in the next verse, apparently referring to the same audience), however, there is no definite article to clearly mark these participles as substantives, and the substantive translation makes for an awkwardly-long vocative.
NDSS is illegible here, but there is not space between legible words for this word “evil.” However, the word is in all the other manuscripts and versions. Qere suggested removing the final letter, turning it into an adjective rather than a noun, but it makes no difference in the meaning. Owen of Thrussington suggested the less-simplistic translation “Haters of benevolence, and lovers of mischief.”
O“Steal/rob/snatch” – cf. this verb in Isa. 10:2 and Micah 2:2.
PWhereas the verbs in v.2 were all participles, the verbs in v.3 are all Perfect tense indicatives (“consumed/ate… stripped/flayed… gleefully-broke...chopped up”). The grammar is unusual with a relative pronoun (“and who/which”) followed by an indicative (“they ate”), also changing from 2nd plural subjects in v.2 to 3rd plural in v.3. This works if you see it as Micah shifting from himself speaking to the magistrates in v.2, to God speaking to him about the magistrates in v.3 (Waltke).
QAll the other instances of this verb in the Bible involve joy/singing (Ps. 98:4; Isa. 14:7; 44:23; 49:13; 52:9; 54:1; 55:12).
RThis is the only instance of this word where it is translated “chopped,” the other 67 instances work with the normal meaning of “spread.” The image is of the whole body being spread out as it is diced and thrown into the pot. The image of spreading is used to depict the exile in Ezekiel 17:21 and Zech. 2:6.
SSymmachus emended to αποκρυψει, matching the text form of the MT and Vulgate, but the LXX is supported by the Peshitta and Targums.
TAquilla, Symmachus, and Theodotian all omit these extra words in their versions, matching the MT.
UDenoting
a future point in time, matching the future (Imperfect) tense of the
next three verbs.
Waltke commented that this verb for “cry
out” denotes emotional distress and calling for help.
VLXX (ἀποστρέψει), Peshitta (ונהפך), and Targums (וִיסַלֵיק) read as though this word were שור (“turn away”) instead of שתר (“hide”). On the other hand, the DSS and Vulgate support the MT “hide.” Keil commented that “hide His face” means “withdraw His mercy from them.”
WThe Hebrew word has to do with “consecration,” so Aquilla and Theodotian translated it literally with the Greek word for “make holy” (‘ηγιασαν), whereas the LXX (“raise up”) and Symmachus (“cogitate on”) went for a more figurative translation. The NASB tried to have it both ways by rendering “declare holy war.”
XMasoretic cantillation places the primary punctuation break in the verse here.
YOf the 15 other times this verb occurs in the HOT, 10 refer to snakebites (Gen. 49:17; Num. 21:6, 8-9; Prov. 23:32; Eccl. 10:8, 11; Jer. 8:17; Amos 5:19; 9:3) and 5 refer to usury (Deut. 23:20-21; Hab. 2:7); none refer to eating.
ZMasoretic cantillation places a minor punctuation break here. To “call peace” is a Hebrew greeting formula, also found in Exod. 18:7; Deut. 20:10; Jdg. 21:13; 1 Sam. 30:21; 2 Sam. 18:28; 2 Ki. 4:26; 5:21; & 9:17-18.
AAThis
describes demands for money, not eating. cf. Joshua 19:50 עַל־פִּ֙י
יְהוָ֜ה נָ֣תְנוּ ל֗וֹ אֶת־הָעִיר &
2 Kings 23:35
לָתֵ֥ת אֶת־הַכֶּ֖סֶף
עַל־פִּ֣י פַרְעֹ֑ה The only other Bible
translator or commentator I found who agrees with me on this is
Waltke.
ABThis phrase “dedicate war” is found in two other places in the HOT: Jer. 6:4 and Joel 4:9.
ACThe Nahal Hever Dead Sea Scroll reads σκοτασθησεται υμειν (“it will be darkened to you” – the grey letters being lacunae), which means the same thing as the LXX (“it will be darkness to you”), but is an indication that its translation is independent from the LXX.
ADThis verbal interpretation of the Hebrew participle follows Symmachus’ 2nd century Greek version word-for-word.
AESymmachus corrected the LXX’s mistake in his version περιβαλουνται επι των χειλεων αυτων (“throwing a wrap over their lips”).
AFThere are only three other passages with this word for “upper lip/mustache:” Lev. 13:45 (the leper’s garb); 2 Sam. 19:25 (Mephibosheth’s expression of anxiety), and Ezek. 24:17, 22 (mourner’s garb).
AGLXX reads as though the Hebrew were אלהם (“to them”) instead of אלהים (“God”). In the second century A.D., Symmachus (who transliterated the word Ελωειμ = Elohim) and Theodotian (who translated אלהים as θεου = “God”) corrected for this mistake in the LXX. The only known DSS containing any of this verse is obliterated at the end of this word, but has the right spacing to support the MT reading (“God”). Curiously, the Syriac versions go both ways, including both “God” and “of them” (although the Targums mistakenly substitute “Lord” for “God”).
AHSymmachus rendered αλλα μην (“but then”) and Theodotian = εκωλυθη (“forbidden”).
AIThis is active voice (Aorist tense, subjunctive mood) “I might fill,” but Brenton’s translation suggests that the Vaticanus might be middle voice and Future tense “I will fill myself,” and Sym. & Theod. translated it in the passive voice also in the future tense: ενεπλησθην “I shall be filled-in...”
AJSymmachus omitted the “Lord” here.
AKThis is the only occurrence of this conjunction in all the prophets. NIV & ESV render “but,” Calvin, Newcome, Henderson, and KJV render “Truly,” Marckius = “Amen, Amen.”
ALThis noun “power/strength” is in absolute state, followed by a minor punctuation and the sign of the direct object, indicating that it is in apposition with “spirit of Yahweh” (Newcome agreed), but the Vulgate, Cathcart’s translation of the Targums, and Baushner’s translation of the Peshitta (but not Lamsa’s) all translate it as though it were in construct state (“power of the Lord”), meanwhile, LXX, KJV, NASB, NIV, ESV, Calvin, and Keil all translated the את as a preposition (“with/by”).
AMOwen of Thrussington suggested that “transgression” denotes willful rebellion whereas “sin” denotes errors of ignorance or infirmity, but in this poetic message it is more likely simply synonymous parallelism, where both words are intended to mean the same thing.
ANAlthough the Hebrew word is the same as in v.1, Symmachus and Theodotian corrected the LXX to a different (but synonymous) word (εξουσμιζοντες “authorities”) from the ones they corrected it with in v.1.
AOThis opening phrase is repeated from v.1.
APOnly here and Job 9:20 (“perverse/guilty”); Prov. 10:9 (“perverts/follows crooked”); 28:18 (“perverse/crooked”); Isa. 59:8 (“made/turned crooked”).
AQThe singular form here is incongruous. Keil suggested it was to be “taken collectively.” Waltke suggested it could be re-pointed as an infinitive to solve the incongruity.
ARMalbim and Keil differentiated “Zion” from “Jerusalem,” Zion being the temple area and Jerusalem being the residential area of the city, and Owen of Thrussington spiritualized it, suggested that Zion was the church and Jerusalem was the state, but Cohen and Waltke opted for simple synonymous parallelism, and that is how I lean.
ASHabakkuk 2:12 quoted from Micah here: “Woe to him that buildeth a town with blood, and stablisheth a city by iniquity!” But there doesn’t seem to be anything previous in the Bible to which Micah could be alluding.
ATAquilla and Theodotion must have thought the root of the Hebrew word יורו was אור (“enlighten”) rather than ירא (“teach”) so they translated it εφωτιζον (“shone”), but Vulgate, Peshitta, and Targums, and English versions all went with “teach/instruct.”
AUMicah appears to have poetically chosen objects that alliterate with the three verbs: shachad-shaphat, machir-ira, and ceseph-qesem.
AVDSS seems to omit.
AW“[T]he Prophet speaks in words contrary to their obvious meaning, (καταχρηστικῶς loquitur — speaks catachrestically) for it is certain that no one relies on Jehovah except he is humbled in himself.” ~Calvin
AXThe Peshitta translates “Behold,” but Waltke explained that, in Aramaic, “Is not” sounds the same as “Behold.”
AYCf. 1:6 where this word occurred before in Micah. Aquila translated it σωρος (“pile”), Symmachus βουνοι (“mound”), and Theodotian ερημωσιν (“wilderness”).
AZSymmachus (‘υψος) and Theodotian (βουνον) kept the singular of the LXX over against the MT, but have the meaning of the MT (“height/high place”) over against the LXX (“grove”).
BAThese words are repeated from 1:6 “Therefore I will make Samaria into a pile in the field...”
BBThe reader naturally expects the next word after “house” to be “of the LORD,” but Micah surprises us with its intentional omission, painting the picture that God is missing. Waltke commented that omitting יהוה was a way to “de-sacralize” the holy place which formed the basis of a false religious hope when considered apart from the God who made it holy. He also noted that “forests” were thought of as less-than-holy and were even associated with pagan idolatry, furthering this idea of “de-sacralization.”
BCJeremiah quotes this verse in 26:18. Waltke noted that this is the only Old Testament verse to be quoted verbatim by another O.T. writer.