Micah 3:5-8 – False vs. True Spiritual Leadership

Translation & Sermon by Nate Wilson for Christ The Redeemer Church of Manhattan, KS, 25 Aug. 2024

Introduction

vs. 5-7 – Warning To False Prophets

vs. 6-7 – The Dark Results of Separation from God

v. 8 – Introduction Of The True Prophet

Micah 3:5-8 Side-by side comparison of versionsA

DouayB (Vulgate)

LXXC

BrentonD (Vaticanus)

KJVE

NAW

Masoretic HebrewF

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 into their mouth, they prepare war against him.

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 ἐδόθη εἰς τὸ στόμα αὐτῶν, ἤγειρανG ἐπ᾿ αὐτὸν πόλεμον·

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 put into their mouth, they raised up war against them:

5 Thus saith the LORD concerning the pro­phets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him.

5. Thus says Yahweh concerning the prophets who lead my people astray – who bite using 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 עַלH הַנְּבִיאִים הַמַּתְעִים אֶת עַמִּיI הַנֹּשְׁכִיםJ בְּשִׁנֵּיהֶם וְקָרְאוּ שָׁלוֹםK וַאֲשֶׁר לֹא יִתֵּן עַל פִּיהֶםL וְקִדְּשׁוּ עָלָיו מִלְחָמָהM.

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 σκοτίαN ὑμῖν ἔσταιO 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 divineP; 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 it will bedark for y’all 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 וְחָשְׁכָהQ 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 καταλαλή­σουσιν R κατ᾿ X αὐ­τῶν πάντες αὐτοί, διότι οὐκ ἔσται ὁ εἰσακούων S αὐτῶν.

7 And the seers [of night-vis­ions] shall be ashamed, and the pro­phets shall be laughed to scorn: and all the [peo­ple] shall speak against X them, be­cause there shall be none to hearken to them.

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 שָׂפָםT כֻּלָּם כִּי אֵין מַעֲנֵה אֱלֹהִיםU.

8 But yet I am filled with the strength of the spirit of the Lord, with judg­ment and power: to declare unto Jacob his wicked­ness and to Israel his sin.

8 ἐὰν μὴV ἐγὼ ἐμπλήσωW ἰσχὺν ἐν πνεύματι κυρίουX καὶ κρίμα­τος καὶ δυνασ­τείας τοῦ ἀπαγ­γεῖλαι τῷ Ιακωβ ἀσεβείας αὐτοῦ καὶ τῷ Ισραηλ ἁμαρτίας αὐτοῦ.

8 Surely I will X strengthen myself with the Spirit of the Lord, and of judg­ment, and of power, to declare to Jacob his transgres­sion[s], and to Israel his sin[s].

8 But [truly] I am full of power by the spirit of the LORD, and of judgment, and of might, to declare unto Jacob his trans­gression, and to Isra­el his sin.

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) וְאוּלָםY אָנֹכִי מָלֵאתִי כֹחַZ אֶת רוּחַ יְהוָה וּמִשְׁפָּט וּגְבוּרָה לְהַגִּיד לְיַעֲקֹב פִּשְׁעוֹ וּלְיִשְׂרָאֵל חַטָּאתוֹAA.

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1John also mentions it several times in the book of Revelation (2:20; 12:9; 13:14; 18:23; 19:20; 20:3, 8, 10).

2cf. Jeremiah 6:14 ... Saying, ‘Peace, peace!’ When there is no peace.” (NKJV, cf. 14:13-15 & Ezekiel 13:10), but notice in such passages, the verb is אמר (“speak/say”), not קרא (“call out/greet” – which is the word here in Micah).

3e.g. Rashi’s commentary, summarized by Cohen: “Those who paid the prophets were assured of a favourable prediction.” (cf. Jonathan Targum, Jerome, Calvin, Keil, Waltke, etc.) Henry had a dubious interpretation that it mean suppression of the truth, like our idiom of “biting your tongue,” to keep from speaking: “they saw the ditch before them, and yet led their followers into it.”

4Waltke was one of the few commentators I found who agreed with me on this point: “Not only do the false prophets contend against the poor, who cannot meet their demands, and the righteous who refuse to comply with them, but they hope by their proclamations to bring doom upon their enemy.” Most commentators, however, have interpreted this as the false prophets figuratively “eating up” the people.

51 Sam. 9:7-8 indicates that it was customary to offer a host-gift when consulting with a prophet.

6https://www.sefaria.org/Berakhot.56a?lang=bi

71 Samuel 28:6 “So Saul inquired with Yahweh, but Yahweh did not answer him either by dreams or by the Urim or by the prophets.” (NAW)

8Gilby’s commentary from 1551 and Keil’s from 1891 agree with me, but Calvin’s from 1559 calls it “frigid” and says there is “no doubt” but that it means that “the mouths of the false teachers would be closed” – no longer able to speak – but why would they do it to themselves, and why invent a new meaning different from other usage in the Bible? Waltke’s 2007 commentary was somewhere inbetween: “[I]n Lam 4:13–15 sinful prophets are treated as lepers by the people. Micah could have used other rites of mourning and bereavement (cf. 1:9; 7:16). L. C. Allen notes: ‘Ironically it will also be a fitting sign that they have nothing to say.’”

9For a fuller treatment, including the relationship between prophetic and ecclesiastical institutions, see my paper “The Place Of Prophecy In Inspiration” http://www.natewilsonfamily.net/prophet.htm

10“Instead of barking against the avaricious land barons and the rapacious magistrates, thereby protecting the covenant, these venal prophets, who should have been the moral watchdogs of the theocracy, wagged their tails and joined the cannibals to gratify their own swollen appetites… True prophets had insight into Israel’s history from a sympathy with God’s kingdom perspective; false ones could not discern the hand of God in their history because they saw it through vested interests. True prophets conditioned the nation’s well-being on its fidelity to I AM, whereas false prophets arrogantly conditioned it on fidelity to themselves. True prophets seek I AM’s gain, false ones their own.” ~Bruce Waltke, 2007 AD

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

GThe 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.”

HAll the standard English versions translate along the lines of “concerning,” but Waltke quoted Jouon advocating for a more adversative meaning: “The pejorative sense [‘against’] is very developed [for this preposition]; a hostile sense fits this pronouncement of doom.”

IMasoretic cantillation places the primary punctuation break in the verse here.

JOf 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).

KMasoretic 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.

LThis 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 Waltke is the only commentator I found who agreed with me on this: “‘according to their mouth [= word]’) does not mean ‘into their mouths’ but ‘according to their command.’ According to H. Wolff, who expresses his indebtedness to A. S. van der Woude, ‘to put something into the mouth’ must be expressed by either śym bĕpeh (Exod 4:15; Num 22:38; Deut 31:19) or ntn bph (Deut 18:18; Jer 1:9; 5:14). On the other hand, he argues that [ntn] ʿal-peh always means ‘to give on the strength of a word, by order of, according to the wish of’ (cf. Gen 45:21; Num 3:51; 2 Kgs 23:35).”

MThis phrase “dedicate war” is found in two other places in the HOT: Jer. 6:4 and Joel 4:9.

NThe Veronensis LXX manuscript has a verbal form for “be dark” (matching the MT and Aramaic versions) rather than the noun form in most LXX manuscripts.

OThe 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.

PThis verbal interpretation of the Hebrew participle follows Symmachus’ 2nd century Greek version word-for-word.

QThis is a verb in the MT, Peshitta, Targums, KJV, NET, and NLT, but the Geneva, NASB, ESB, and NIV followed the LXX and Vulgate in identifying it as a noun instead.

RSymmachus corrected the LXX’s mistake in his version περιβαλουνται επι των χειλεων αυτων (“throwing a wrap over their lips”).

SAlthough the meaning does not come out essentially different, the LXX appears to have interpreted the unpointed Hebrew text as a Hiphil participle (“no one causing an answer”) instead of the MT’s noun pointing (“no answer”). The next word in the unpointed Hebrew could mean “to them” if there weren’t a yod between the last two letters, but since there is a yod there, it should have been translated θεου, as Theodotian did.

TThere 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).

ULXX 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”).

VSymmachus rendered αλλα μην (“but then”) and Theodotian = εκωλυθη (“forbidden”).

WThis 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...”

XSymmachus omitted the “Lord” here.

YThis 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.”

ZThis 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 Bauscher’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, BDB, and Keil all translated the את as a preposition (“with/by”).

AAOwen 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, not intended to denote different things.

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