Footnotes

1. Micah 5:1 sn Beginning with 5:1, the verse numbers through 5:15 in the English Bible differ by one from the verse numbers in the Hebrew text (BHS), with 5:1 ET = 4:14 HT, 5:2 ET = 5:1 HT, 5:3 ET = 5:2 HT, etc., through 5:15 ET = 5:14 HT. From 6:1 the verse numbers in the English Bible and the Hebrew Bible are again the same.
2. Micah 5:1 tn The Hebrew verb גָדַד (gadad) can be translated “slash yourself” or “gather in troops.” A number of English translations are based on the latter meaning (e.g., NASB, NIV, NLT).sn Slash yourself. Slashing one’s body was a form of mourning. See Deut 14:1; 1 Kgs 18:28; Jer 16:6; 41:5; 47:5.
3. Micah 5:1 tn Heb “daughter of a troop of warriors.”sn The daughter surrounded by soldiers is an image of the city of Jerusalem under siege (note the address “Daughter Jerusalem” in 4:8).
4. Micah 5:1 tn Or “staff”; KJV, NAB, NASB, NIV, NRSV, NLT “rod”; CEV “stick”; NCV “club.”sn Striking a king with a scepter, a symbol of rulership, would be especially ironic and humiliating.
5. Micah 5:1 tn Traditionally, “the judge of Israel” (so KJV, NASB).
6. Micah 5:2 sn Ephrathah is either an alternate name for Bethlehem or the name of the district in which Bethlehem was located. See Ruth 4:11.
7. Micah 5:2 tn Heb “being small.” Some omit לִהְיוֹת (lih^eyot, “being”) because it fits awkwardly and appears again in the next line.
8. Micah 5:2 tn Heb “from you for me one will go out to be a ruler over Israel.”
9. Micah 5:2 tn Heb “his goings out.” The term may refer to the ruler’s origins (cf. NAB, NIV, NRSV, NLT) or to his activities.
10. Micah 5:2 tn Heb “from the past, from the days of antiquity.” Elsewhere both phrases refer to the early periods in the history of the world or of the nation of Israel. For מִקֶּדֶם (miqqedem, “from the past”) see Neh 12:46; Pss 74:12; 77:11; Isa 45:21; 46:10. For מִימֵי עוֹלָם (mime ʿolam, “from the days of antiquity”) see Isa 63:9, 11; Amos 9:11; Mic 7:14; Mal 3:4. In Neh 12:46 and Amos 9:11 the Davidic era is in view.sn In riddle-like fashion this verse alludes to David, as the references to Bethlehem and to his ancient origins/activities indicate. The passage anticipates the second coming of the great king to usher in a new era of national glory for Israel. Other prophets are more direct and name this coming ideal ruler “David” (Jer 30:9; Ezek 34:23-24; 37:24-25; Hos 3:5). Of course, this prophecy of “David’s” second coming is actually fulfilled through his descendant, the Messiah, who will rule in the spirit and power of his famous ancestor and bring to realization the Davidic royal ideal in an even greater way than the historical David (see Isa 11:1, 10; Jer 33:15).
11. Micah 5:3 tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.
12. Micah 5:3 tn Heb “them”; the referent (the people of Israel) has been specified in the translation for clarity.
13. Micah 5:3 tn The words “to their enemies” are supplied in the translation for clarification.
14. Micah 5:3 sn The woman in labor. Personified, suffering Jerusalem is the referent. See 4:9-10.
15. Micah 5:3 sn Gives birth. The point of the figurative language is that Jerusalem finally finds relief from her suffering. See 4:10.
16. Micah 5:3 tn Heb “his”; the referent (the king) has been specified in the translation for clarity.
17. Micah 5:3 tn Heb “to the sons of Israel.” The words “be reunited with” are supplied in the translation for clarity.sn The rest of the king’s countrymen are the coming king’s fellow Judahites, while the people of Israel are the northern tribes. The verse pictures the reunification of the nation under the Davidic king. See Isa 11:12-13; Jer 31:2-6, 15-20; Ezek 37; Hos 1:11; 3:5.
18. Micah 5:4 tn Heb “stand up”; NAB “stand firm”; NASB “will arise.”
19. Micah 5:4 tn The words “the people” are supplied in the translation for clarification.
20. Micah 5:4 tn Heb “by the majesty of the name of the Lord his God.”
21. Micah 5:4 tn The words “in peace” are supplied in the translation for clarification. Perhaps וְיָשָׁבוּ (v^eyashavu, “and they will live”) should be emended to וְשָׁבוּ (v^eshavu, “and they will return”).
22. Micah 5:4 tn Heb “be great.”
23. Micah 5:4 tn Or “to the ends of.”
24. Micah 5:5 tn Heb “and this one will be peace”; ASV “and this man shall be our peace” (cf. Eph 2:14).
25. Micah 5:5 tc Some prefer to read “in our land,” emending the text to בְּאַדְמָתֵנוּ (b^eʾadmatenu).
26. Micah 5:5 tn Heb “raise up.”
27. Micah 5:5 sn The numbers seven and eight here symbolize completeness and emphasize that Israel will have more than enough military leadership and strength to withstand the Assyrian advance.
28. Micah 5:5 tn Heb “shepherds.”
29. Micah 5:5 tn Heb “and eight leaders of men.”
30. Micah 5:6 tn Or perhaps “break”; or “defeat.”
31. Micah 5:6 sn According to Gen 10:8-12, Nimrod, who was famous as a warrior and hunter, founded Assyria.
32. Micah 5:6 tc The MT reads בִּפְתָחֶיהָ (biftakheha) “in her gates,” but the text should be emended to בַּפְּתִיחָה (bapp^etikhah) “with a drawn sword.”
33. Micah 5:6 tn Heb “he”; the referent (the coming king) has been specified in the translation for clarity.
34. Micah 5:7 tn Heb “the remnant of” (also in v. 8).
35. Micah 5:7 tn Heb “will be.”
36. Micah 5:7 tn This could mean “(scattered) among the nations” (cf. CEV, NLT) or “surrounded by many nations” (cf. NRSV).
37. Micah 5:7 tn Heb “that does not hope for man, and does not wait for the sons of men.”sn Men wait eagerly for the dew and the rain, not vice versa. Just as the dew and rain are subject to the Lord, not men, so the remnant of Israel will succeed by the supernatural power of God and not need the support of other nations. There may even be a military metaphor here. Israel will overwhelm their enemies, just as the dew completely covers the grass (see 2 Sam 17:12). This interpretation would be consistent with the image of v. 7.
38. Micah 5:8 tn The words “its prey” are supplied in the translation for clarification.
39. Micah 5:8 tn Heb “and there is no deliverer.”
40. Micah 5:9 tn Heb “let your hand be lifted against your adversaries.”
41. Micah 5:9 tn Heb “be cut off.”
42. Micah 5:10 tn Heb “cut off” (also in the following verse).
43. Micah 5:12 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.
44. Micah 5:12 tn Heb “from your hands.”
45. Micah 5:12 tn Heb “and you will not have omen-readers.”
46. Micah 5:14 tn Or “Asherah poles.”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.
47. Micah 5:14 tn The MT reads “your cities,” but many emend the text to צִרֶיךָ (tsirekha, “your images”) or עֲצַבֶּיךָ (ʿatsbbekha, “your idols”).
48. Micah 6:1 tn Or “plead your case” (NASB, NIV, NRSV); NAB “present your plea”; NLT “state your case.”sn Defend yourself. The Lord challenges Israel to defend itself against the charges he is bringing.
49. Micah 6:1 sn As in some ancient Near Eastern treaties, the mountains are personified as legal witnesses that will settle the dispute between God and Israel.
50. Micah 6:1 tn Heb “let the hills hear your voice.”
51. Micah 6:2 tn The prophet briefly interrupts the Lord’s statement (see vv. 1, 3) to summon the mountains as witnesses. Though the prophet speaks, the quotation marks have been omitted to clarify that it is not the Lord still speaking.
52. Micah 6:3 tn Heb “My people, what have I done to you?”
53. Micah 6:4 tn Heb “before you.”
54. Micah 6:5 tn Heb “remember what Balak…planned.”
55. Micah 6:5 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).
56. Micah 6:6 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.
57. Micah 6:6 tn The words “with what” do double duty in the parallelism and are supplied in the second line of the translation for clarification.
58. Micah 6:6 tn Or “the exalted God.”
59. Micah 6:7 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.” sn Since child sacrifice is forbidden in scripture (Deut 12:31; 18:10), the speaker is revealed to not be in earnest but perhaps sarcastic.
60. Micah 6:8 sn Now the prophet switches roles and answers the question of the hypothetical worshiper. He rebukes the extravagant surface remark by pointing to general character qualities that are lacking in Israel.
61. Micah 6:8 tn Heb “is seeking from you.”
62. Micah 6:8 tn Heb “except.” This statement is actually linked with what precedes, “What does he want from you except….”
63. Micah 6:8 tn Or “to act justly.”
64. Micah 6:8 tn Or “to love faithfully.” The Hebrew word חֶסֶד (khesed) is complex, sometimes translated “lovingkindness,” faithfulness,” or “loyal love.” It has also been understood as covenant loyalty. חֶסֶד is either the object or the manner of the infinitive “to love.”
65. Micah 6:8 tn Heb “to walk humbly [or perhaps, “carefully”] with.”
66. Micah 6:9 tn Or “the voice of the Lord is calling.” The translation understands קוֹל (qol, “voice”) as equivalent to an imperative.
67. Micah 6:9 tn Heb “one who sees your name is wisdom.” It is probably better to emend יִרְאֶה (yirʾeh, “he sees”) to יִרְאָה (yirʾah, “fearing”). One may then translate, “fearing your name is wisdom.” The Lord’s “name” here stands by metonymy for his authority.
68. Micah 6:9 tc The MT reads, “Listen, tribe (or staff) and who appointed it.” Verse 10 then begins with עוֹד (ʿod, “still” or “again”). The LXX reads, “who will set the city in order?” The translation assumes an emendation of וּמִי יְעָדָהּ. עוֹד (umi y^eʿadah. ʿod…, “and who appointed it. Still…”) to וּמוֹעֵד הָעִיר(umoʿed haʿir, “and the assembly of the city”).
69. Micah 6:10 tn The meaning of the first Hebrew word in the line is unclear. Possibly it is a combination of the interrogative particle and אִשׁ (ʾish), 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 (haʾesheh, from נָשָׁא, nashaʾ, “to forget”), “Will I forget?” The rhetorical question expects an answer, “No, I will not forget.”
70. Micah 6:10 tn Heb “the treasures of sin”; NASB “treasures of wickedness”; NIV “ill-gotten treasures.”
71. Micah 6:10 tn Heb “the accursed scant measure.”sn Merchants would use a smaller than standard measure so they could give the customer less than he thought he was paying for.
72. Micah 6:11 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.sn Merchants also used rigged scales and deceptive weights to cheat their customers. See the note at Amos 8:5.
73. Micah 6:12 tn Heb “are full of violence.”
74. Micah 6:12 tn Heb “and their tongue is deceptive in their mouth.”
75. Micah 6:13 tn Heb “and I, even I, will make you sick, [by] striking you.”
76. Micah 6:14 tc The first Hebrew term in the line (וְיֶשְׁחֲךָ, v^eyeshkhakha) 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 כֹּחַוְיֶשׁ (v^eyesh koakh, “and [if] there is strength inside you”).
77. Micah 6:14 tn The meaning of the Hebrew term וְתַסֵּג (v^etasseg) 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.
78. Micah 6:14 tn The Hiphal of פָּלַט (palat) is used in Isa 5:29 of an animal carrying its prey to a secure place.
79. Micah 6:15 tn Heb “you will tread olives.” Literally treading on olives with one’s feet could be harmful and would not supply the necessary pressure to release the oil. See O. Borowski, Agriculture in Iron Age Israel, 119. The Hebrew term דָּרַךְ (darakh) may have an idiomatic sense of “press” here, or perhaps the imagery of the following parallel line (referring to treading grapes) has dictated the word choice.
80. Micah 6:15 tn Heb “but you will not rub yourselves with oil.”
81. Micah 6:15 tn Heb “and juice, but you will not drink wine.” The verb תִדְרֹךְ (tidrokh, “you will tread”) must be supplied from the preceding line.
82. Micah 6:16 tn Heb “the edicts of Omri are kept.”
83. Micah 6:16 tn Heb “the house of Ahab.”
84. Micah 6:16 tn Heb “and you walk in their plans.”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.
85. Micah 6:16 tn The Hebrew term שַׁמָּה (shammah) can refer to “destruction; ruin,” or to the reaction it produces in those who witness the destruction.
86. Micah 6:16 tn Heb “her.”
87. Micah 6:16 tn Heb “[an object] of hissing,” which was a way of taunting someone.
88. Micah 6:16 tc The translation assumes an emendation of the MT’s עַמִּי (ʿammi, “my people”) to עַמִּים (ʿammim, “nations”).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.