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the heavenly fire

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Sigla and Abbreviations

√ Verbal root� Septuagint: Old Greek�L Masoretic Text: Leningrad Codex� Targum of the Twelve� Vulgate (Stuttgart)ASV American Standard VersionHALOT Koehler and Baumgartmer's Hebrew and Aramaic Lexicon of the

Old TestamentHCSB Holman Christian Standard BibleJM Joüon and Muraoka's Grammar of Biblical HebrewKJV Kings James VersionLeeser Isaac Leeser's translation of the Hebrew Bible (1853)NASB New American Standard BibleNH Northern Hebrew (also called Israeli Hebrew)NJB New Jerusalem BibleNJPST New Jerusalem Publication Society TanakhNRSV New Revised Standard VersionWEB World English Bible

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Justice, Loyalty, and Reverence Micah is a text crying against injustice. Rulers serve their own interests at their people's expense. Since their policies are cannibalistic, they will lose it all. Priests are idolatrous and concerned more with offerings than their people's plight. But YHWH does not require sacrifice and will crush their idols underfoot. Prophets deceive and favor the rich. Thus prophecy will fade and prophets become silent. Since righteousness and justice have vanished, Samaria will be furrowed and Jerusalem plowed. A future ruler, however, will arise to set Assyria in its place, restore David's dominion, and bring the exiled Israelites home. A monotheistic world is not envisioned (4:5), but one in which the nations understand YHWH's superiority and come to him to learn what is just.

The Spouter Micah (short for Micaiah or Michael) was a contemporary of Isaiah (mid-8th century) from a small Judahite town called Moresheth. He was known as a prophet of doom—railing against the northern and southern kingdoms. Due to his unpopular messages, he was told to stop “spouting.” In mourning for Judah's future destruction, he may have walked around naked and barefoot like Isaiah. He disassociated himself from other prophets, whom he claimed were misleading the people, and doesn't seem to have cared if the nations served other gods—only that the people of Israel and Judah served YHWH.

Form and Genre Since it has been severely corrupted over time, emendation or conjecture is often necessary to produce a coherent text. Many parts are structured like a lawsuit— YHWH calling Israel to account as though in court. It ends with a hymn. The text shows a familiarity with stories of the Law rarely seen outside the psalms. It mentions slavery in Egypt, the exodus, wonders in the wilderness, Moses, Aaron, and Miriam, the Abrahamic promise, the blessing of Balaam, and the slaughter at Shittim. Jer 26:18 quotes Mic 3:12 as an example of an unfulfilled prophecy—one of the few times a prophetic text explicitly references another. Mic 4:1-3 famously repeats an oracle found in Isaiah 2:2-4. References to the Babylonian exile are woven throughout (e.g. 2:12-13; 4:6-10).

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Micah

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Chapter 1 א 1 The oracle of YHWH, which came to Micah, the Moreshite, during the reign of Jotham, Ahaz, [and] Hezekiah, kings of Judah (that he revealed concerning Samaria and Jerusalem).2 Listen, peoples! All of you! Pay attention, earth and its fullness!Let Sovereign YHWH be with you as a witness— the Sovereign from his holy palace!3 For, look: YHWH emerges from his place!He descends and treads on the cultic sites of earth.4 The mountains melt beneath him, and the vales split like wax before the flame, like water poured on a slope.5 In exchange for Jacob's transgression [is] all this— and for the sins of Israel's house.What [is] Jacob's transgression? Is [it] not Samaria?And what [are] Judah's cultic sites? Are they not Jerusalem?6 “I will make Samaria the ruin of the fields, the furrows of a vineyard.I will throw down to the valley its stones, and its foundation, strip bare.7 Then all her idols will be smashed, and all her [illicit] earnings incinerated by fire.Yes, all her [divine] figurines, I will make a waste [heap].Because from the earning[s] of a whore, they were accumulated,and back to the earning[s] of a whore, they will go.”8 Because of this,

I wish to wail and howl, to walk barefoot and naked, to act like wailing jackals, and like mourning desert birds.9 Because incurable [are] her infestations. Because it has come as far as Judah.It has spread to the gate of my people— unto Jerusalem [itself]!10 In Gath, do not tell. [With] weeping, do not weep.“In Beth-le-aphrah, [in] the dust, I will roll myself.”11 Make your way through, Shaphirite lady, stripped [in] shame.The Zaananite lady does not go forth.Wailing [is] [in] Beth-ezel. It will take from them [any] place to stand.12 Because the Marothite lady waited for good,but disaster descended from YHWH toward Jerusalem's gate.13 Hitch the chariot to the steed, Lachishite lady.The first sin of Daughter Zion [was] her. Yes, in you were Israel's transgressions traced.14 Therefore, give parting-gifts to Moresheth-gath.Achzib's residences had resistance to Israel's kings.15 “Again, the dispossessor I will bring to you, Mareshite lady.As far as Adullam, Israel's glory will set.16 Shave and shear [your hair] on account of the children of your pleasure.Enlarge your baldness like the eagle because your children have gone from you into exile.”

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Chapter 2 ב 1 Oh [no]! They conspire deception. They work out evil on their beds. With the light of the dawn, they do it, because it is in their power.2 They desire fields and take [them] by force, as houses, they carry away.They defraud a man and his house, and a person of his inheritance.3 Therefore, so says YHWH, “Look, I am devising against this clan a disaster from which you will never remove your necks. You will not walk haughtily because a time of disaster [is] it.”4 On that day, one will take up about you a song of scorn, and a wailing wail will it wax. One will say, “Totally devastated are we! The portion of my people, he exchanges. How he extracts [what] is mine! To rebels, our fields, he apportions!”5 Therefore, not one of you will be present to throw the cord by lot in YHWH's assembly.

6 “Do not spout,” they spout. “They should not spout about such [things].” One does not recoil [at] the disgrace!7 Why is it said, house of Jacob? Is YHWH's temper short? Are these his doings? Do not my words bring benefit to the rightly walking [one]?

8 For a while now, my people have risen as a foe.By the front of the mantle, the robe, you stripoff those who pass confidently, who are coming back [from] battle.9 “My people's women, they drive away from the house of her pleasures.From her children, you take away my glory perpetually.”10 Get up and go because this [is] no resting-place,on account of the sin that will destroy and the destruction that is [so] grievous.11 If one went along [with] deceptive exhalation, [and] falsely said, “Let me drivel to you about wine and alcohol,” he would be this people's orator.12 “I will really rally all of you, Jacob, certainly assemble Israel's remnant.I will place them together like the flock[s] of Bozrah, like a herd amidst its pasture.They will be boisterous because of the people.”13 The Breach-Maker ascends before them. They make a breach and pass through. Through the gate, they emerge.Their king passes before them with YHWH at their head.

Chapter 3 ג 1 Then I said, “Listen up, heads of Jacob! [Hear me,] rulers of Israel's house! Is it beyond your ability to comprehend justice?2 [You are] detesters of good and lovers of evil;

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who tear their skin off of them, [who flay] their flesh off their bodies;3 who devour my people's flesh, their skin, strip off of them, and their bones, shatter.[You] spread [them] out just like in a cook-pot, just like meat within a caldron.4 When, then, they cry out to YHWH, he will not answer them.He will hide his face from them at that timein accordance with the evil they wrought [by] their atrocities.

5 So says YHWH concerning the prophets who lead my people astray;who chew with their teeth and proclaim well-being,but when one does not place [a morsel] on their lips, they declare [any] war against him holy:6 “For this reason, night [will] be yours, without vision, and it will grow dark for you, without divination. The sun will set over the prophets, and the day[light] fade over you.”7 The seers will be shamed, and the diviners disgraced.They will cover their upper lip—all of them, because there is no answer [from] Elohim.8 However, [as for] me, I am filled with the powerful spirit of YHWH, with justice and strength, in order to tell Jacob about his transgression, and Jerusalem about its sin.9 Listen to this, heads of Jacob's house, leaders of Israel's house, those who abhor justice,

and all that [is] right, distort;10 who build Zion with blood[shed], and Jerusalem with iniquity:11 (Its leaders render judgment for a bribe, its priests teach for money, and its prophets give divination for silver,but on YHWH, they depend, thinking, “Is YHWH not in our midst? Disaster will not overtake us.”)12 for this reason, because of you, Zion will be a field plowed.Yes, Jerusalem, a ruin will become, and the Temple Mount [is] appointed [for] forest mounds.

Chapter 4 ד 1 It will happen in a future time [that] it will be—the mount of YHWH's house— established as chief of the mountains.It will be [more] elevated than the hills and peoples will flow upon it.2 Many nations will go and say, 'Come, let us ascend to the mount of YHWH, to the house of Jacob's god, so he will teach us his ways and we may walk in his paths.Because from Zion, instruction will emerge, and YHWH's word from Jerusalem.3 He will judge between many peoples and arbitrate for mighty nations far away.They will hammer their swords to mattocks and their spear-heads to pruning knives.Nation to nation, they will not raise a sword and they will no longer train [for] battle.4 Instead, they will sit— each [one] under his vine and under his fig [tree]—

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and nothing will make [them] tremble because the mouth of YHWH, [God of] Legions, has spoken.”5 For all the peoples will walk, each in the name of his god,but [as for] me, I will walk in the name of YHWH, my god, time and time again.

6 “On that day,” pronounces YHWH, “I hereby will gather the lame, and the scattered, will hereby rally, with whoever I maltreated.7 I will make the lame into a remnant, and the inheritance into a mighty people.”And YHWH will reign over them on Mount Zion from present to future times.8 And now, Tower of the Flock, Hill of Daughter Zion,Up to you, it comes— the former rule comes: the kingdom of Daughter Jerusalem.9 Now, why do you shout about? Is there no king among you? Has your counselor perished?Because pangs seize you like a laboring woman,10 writhe and roar, Daughter Zion, like a laboring woman.Because now you will exit the city and settle in the country.You will go as far as Babel, where you will be released, where YHWH will restore you from the grip of your enemies.11 At the moment, against you, many nations have assembledthat say, “Let her be desecrated, and our eyes gaze on Zion.”12 But [as for] them,

they neither know YHWH's intentions, nor understand his plan:that he has gathered them, like sheaves, to the threshing-floor.13 “Get up and thresh, Daughter Zion, because your horn, I will make, of iron, and your hoofs, I will make, of bronze, and you will crush many peoples.”You will devote to YHWH their plunder, and their wealth to the Sovereign of the entire world.14 At the moment, you band together, daughter of bandits. A siege [is] there against you.With a rod, they strike the cheek of Israel's ruler.

Chapter 5 ה1 “And now, Bethlehem-Ephrathah, [so] small to be among Judah's tribes,from you, one of mine will set out to be a ruler in Israel, whose outset is ancient, from days of yore.”2 Nevertheless, he will hand them over till the time [the] birthing [one] births. Then the rest of his kindred will return to the children of Israel.3 He will defend and tend, by the strength of YHWH, by the majestic name of his god, YHWH, that they may abide.For then he will be magnified to horizon's edge.4 This [is] the peace [that] will come [to] Assyria when it enters our land, when it treads on our soil:

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we will raise against it seven shepherds, yes, eight princes of men.5 They will smash the land of Assyria with the sword, the land of Nimrod at its passes.He will bring deliverance from Assyria when it enters our land, when it treads on our borders.6 Then the remnant of Jacob amidst many peopleswill be like dew from YHWH, like rainfall over plant-life, which does not depend on a person, and does not rely on human offspring.7 Then the remnant of Jacob in the nations, amidst many peoples,will be like a lion among forest animals, like a lion whelp among flocks of sheep, which stalks, pounces, and dismembers, with none to rescue.8 You will surmount your adversary, and all your enemies will be cut down.

9 “When that day comes,” pronounces YHWH, “I will cut down your horses in your midst, and bring your chariots destruction.”10 I will cut down the cities of your realm and demolish all your fortresses.11 I will undo magic spells from your hand, and soothsayers will vanish from you.12 I will cut down your idols and your monoliths from your midst,and you will never again worship your handiwork.13 I will uproot your Asherahs from your midst and eradicate your cities.14 I will, furiously and smoldering, wreak vengeance on the nations that do not listen.

Chapter 6 ו

1 Listen now [to] what YHWH is saying: “Get up! Contend with the mountains! Let the hills hear your voice!”2 Listen, you mountains, [to] YHWH's contention,as well as you permanent foundations of earth,for YHWH has a contention with his people, with Israel, he wishes to quarrel.3 “My people, what have I done to you? [In] what [way] do I exhaust you? Answer me!4 Did I not bring you up from the land of Egypt,and from the house of slaves, ransom you?I sent before you Moses, Aaron, and Miriam.5 My people, remember what Balak, Moab's king, devised, and what Balaam, Beor's son, answered him.” From the [region of] Shittim to the [site of] Gilgal, for the sake of understanding, [recall] YHWH's righteousness!

6 With what should I greet YHWH, be bent to the god of the height?Should I meet him with ascension [sacrifices], with one-year-old calves?7 Will YHWH find pleasure in thousands of rams, in innumerable rivers of oil?Should I hand over my firstborn [in consequence of] my transgression,[or forfeit] my body's progeny [because of] my life's sin?

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8 It has been told to you people what [is] good.What does YHWH seek from you except to enact justice, to love loyalty, and to walk reverently with your god?9 Listen! Toward the city, YHWH calls. Prudent are they who fear your name. Listen [oh] tribe and its assembly!10 “Is there still a wicked house, [with] stores of injustice? Cursed is the meager measure!”11 Will I be clean-handed with fraudulent scales, with a pouch of dishonest weights?12 When its wealthy are full of violence and its inhabitants have spoken falsely?When their tongues [have] deception in their mouth?13 Yet [as for] me, I have just begun to strike you, to cause desolation on account of your sins.14 [As for] you, you will eat, but not have enough, with your kinsmen there among you.You will carry off [the captive], but never bring release.Whoever you may rescue, I will hand to the sword.15 [As for] you, you will sow, but not reap.[As for] you, you will tread olives, but never have oil to pour, you will press grapes, but never taste the wine.16 Omri's decree is kept, every practice of Ahab's house, and you followed in their schemes, so that I must make you a horror

and its inhabitants a hiss, and the scorn of my people, you must bear.

Chapter 7 ז 1 Mercy me! Oh my! Yes, I am like fruit-gatherers, like grape-pickers, without a bunch for brunch, [or] the early fruit my appetite craves.2 The faithful [one] disappeared from the land.An upright [one] among the people is no more.All of them lie in wait for blood[shed]. Each [of them] hunt the other [with] a net 3 because of the vileness of their hands.To set [things] right, the prince and the judge ask for compensation, but [when] the powerful [one] demands the lust of his impulse [from] them, they concoct it.4 Their good [is] like a briar, their straightness [is] a thorn-hedge.[On] the day of your expectations, your punishment will arrive.Then will come the advent of their perplexity.5 Believe no friend. Trust no confidant.With she who lays [by] your chest, watch [what] you say.6 For son insults father. Daughter rises against her mother.Daughter-in-law against her mother-in-law!One's enemies [are] the members of their house!7 But [as for] me, on YHWH will I place expectation.

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I will wait for the god of my salvation. My god will hear me.8 Do not rejoice, my enemy, over me. Though I have fallen, I will rise. Though I dwell in the dark, YHWH [is] a light for me.9 YHWH's indignation, I must bear— because I sinned against him—until he contends my contention, upholds my cause.He will release me into the light. I will see his vindication.10 My enemy will see and shame will cover her—she who said to me, “Where is he—YHWH your god?”My eyes will see her when she becomes a trampling [ground], like mud [in] the streets.11 The day for building your walls— that day will the boundary be boundless.12 It [is] a time [when,] up to you, they will come from Assyria to the cities of Egypt, from Egypt to the River— both sea to sea and mount to mount.13 The land will become a waste because of its inhabitants, as a consequence of their misdeeds.14 Shepherd your people with your staff, the flock of your inheritance,who dwell in isolation, a thicket in the midst of Carmel.May they graze Bashan and Gilead as [in] days of yore.15 Like the time you left the land of Egypt, “I will show him wonders.”16 Nations will see and be disgraced by all of their force.They will cover up [their] mouth. Their ears will be deaf.

17 They will lick [at] the dust like a serpent, like earthen crawlers;quivering from their dens toward our god YHWH, in fear and dread of you.”18 Who [is] a god like you, who carries away the iniquity, who passes over the rebellion of the remnant of his inheritance?He does not stoke, continually, his rage, for [one] delighting [in] forbearance [is] he.19 He will again show us compassion, wash away our iniquities.You will cast into the depths of the sea all their sins.20 You will stay true to Jacob, faithful to Abraham,which you promised to our ancestors since ancient times.

The total number of verses[is] 105.

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TRANSLATION NOTES

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1:1 oracle — Literally, “word/thing/matter.” A technical term for a prophetic utterance or “oracle.” So � (the word of prophecy). So NET (the prophetic message).

he revealed — Literally, “he saw.” This does not refer to a vision, but to a word of prophecy.concerning — Alternatively, “against.”

1:2 All of you — Literally, “all of them.”1:3 of earth — Though Pesher Micah has a definite article (the earth), MurXII agrees with �L.1:41:5 What — Literally, “who” (ימי). The sense, however, is “what” (ימה). This is supported by Pesher

Micah, which seems to have changed the text to מ ימהto make that clear.1:6 the fields — Though Pesher Micah has no definite article, MurXII agrees with �L (the fields).1:7 [divine] figurines — From √מ עצב(to shape/form/fashion). The word refers to crafted deities.1:8 desert birds — Hebrew term unknown. Since it occurs in Lev 11:16, it must be a bird. A cognate

Arabic term suggests that it relates to a rocky, desert region. Literally, therefore, the term would be “daughters of the desert.” The word “daughters” probably functions as a generic indicator of species: birds.

1:91:10 I will roll myself — First-person perfect. The Qere suggests a feminine singular imperative. The

only difference is a tav. The problem, however, is that all the other imperatives in this verse aremasculine plural, not feminine singular. The imperative that begins the next verse is feminine singular only because of the change in addressee: מ יושבת(female inhabitant).

1:11 [any] place to stand — Literally, “one's standing place.”1:12 Because (she) waited — Reading מ כי־חלה(because he was sick) as מ כי־יחלה(because she

waited). A simple error of haplography.1:131:14 residences had resistance — Our translation attempts to mimic the word-play between מ אכזיב

and אכזב. Outside of this verse, מ אכזבonly occurs in Jer 15:18, where it seems to refer to something like unfaithfulness or inconstancy. Since we could not reproduce the wordplay with “Achzib,” we have done so with “houses/dwellings” instead.

1:151:162:12:22:3 your necks — Though Pesher Micah has a third-person plural suffix (their necks), MurXII agrees

with �L.2:4 a wailing wail will it wax — Mimicking the poetic assonance of ונההמ נהימ נהיה.

One will say — The verb is perfect because it represents completed aspect. It should not be confused with perfect verbs that represent completed action (one said).

exchanges . . . extracts — Mimicking the poetic word-play of מ יימירמ /מ יימישwith “exchange” / “extract.”

rebels — Literally, “to the one who turns away.” Probably functioning collectively. Thus our

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plural rendering.portion . . . apportions — Mimicking the poetic root-play of מ חלקand יחלק.

2:5 not one of you will be present to throw — Literally, “There will not be for you one who throws.”

2:62:7 the rightly walking [one] — Alternatively, “those who walk in rectitude” (NJPST).2:8 For a while — Literally, “Yesterday,” but meaning “in the recent past.” The waw adds more to

the temporal aspect. Thus, we render it “now.”the robe, you strip — Reading מ אדרמ תפשוטון(the honored [one], you strip) as מ אדרתמ תפשוטון

(the robe, you strip). A simple case of haplography.2:92:102:11 If — Instead of “If” (לו), MurXII has “not” (לא). That is a simple scribal error resulting from a

mistaking hearing.deceptive exhalation — Hendiadys. Literally, “exhalation and deception.”said — This verb is in the perfect form.Let me drivel — Literally, “Let me drip [words].” Here in a negative sense.orator — Literally, “one who drips [words].” Here in a positive sense as in someone fluent and

well-spoken.2:12 really rally — Attempting to mimic the poetic assonance of אסףמ אאסף.

certainly assemble — Attempting to mimic the poetic assonance of קבץמ אקבץ.2:133:1 [Hear me] — Typical of Semitic poetry, the second verb that would be parallel with the first is

elided.Is it beyond your ability — Or “are you not capable?” The prepositional lamed in מ לכםis a

lamed of preparation/disposition (see HALOT). Isa 2:12 has the phrase יוםמ ליהוה, which

means “a day prepared/appointed by YHWH,” and Qoh 3:1 says לכל, which means “prepared/appointed for all...”

3:2 [who flay] — Typical of Semitic poetry, the second verb that would be parallel with the first is elided.

3:33:43:5 lips — Literally, “mouth.”

declare [any] war against him holy — Literally, “make/declare holy against him a war.”3:6 without — This is how we render privative mem.3:73:8 with the powerful spirit of YHWH — Apposition. Literally, “power, with the spirit of YHWH.”3:93:10 There is some connection between this verse and Hab 2:12. Whether Hab 2:12 drew from this or

whether this drew from Hab 2:12 is difficult to ascertain.

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who build Zion — Hab 2:12 has “Oh [no]!” (הוי) at the start, which is missing from this verse. Italso says “the city” (עיר) instead of “Zion” (ציון).

and Jerusalem with iniquity — Typical of Semitic poetry, the second verb that would be parallel with the first is elided. In Hab 2:12, however, it is not. There, it says “and who establish” (וכונן) in parallel with the previous verb. Hab 2:12 also says “the town” (קריה) instead of “Jerusalem” (ירושלם).

3:11 This verse interrupts the flow of the text. After speaking directly to the leaders and telling them tolisten to a prophetic word, the text switches to third-person to explicate the sorts of sins such leaders are guilty of committing, before getting to the actual prophetic pronouncement against them. For that reason, we place it in parentheses.

leaders — Literally, “heads/chiefs.”3:12 This verse is quoted in Jer 26:18. The quote from Mic 3:11 begins “so says YHWH, [God of]

Legions.” The text as we have it states “for this reason, because of you.” Since Micah doesn't use the phrase “YHWH, [God of] Legions” elsewhere (except when quoting Isaiah), our text is likely more original. However, it is obvious that the previous verse doesn't belong. It may be that Mic 3:12 began with some kind of messenger formula before v. 11 was added and then thephrase “for this reason, because of you” was created to link the pronouncement back to v. 10. Other than that (and a case of nunation in the spelling of “ruins”), the quote from Jer 26:18 is identical to this verse.

Temple Mount — Literally, “the mount of the house.”[is] — Typical of Semitic poetry, the second verb that would be parallel with the first is elided.appointed [for] — The prepositional lamed is a lamed of preparation/disposition. See 3:1.

4:1-3 These verses represent another version of the same text that appears in Isa 2:2-4. Whereas Mic 4:1-3 has the word-pair order peoples/nations, Isa 2:2-4 has nations/peoples.

4:1 it will be—the mount of YHWH's house—established — Whereas the verbs “it will be” and “established” occur together in Isa 2:2, they are separated here.

It will be [more] elevated — The subject is more emphatic here than in Isa 2 thanks to the unnecessary addition of the pronoun הוא.

4:24:3 far away — This adjectival phrase does not appear in Isa 2.

mattocks — Similar to a hoe or pickaxe. Traditionally “plowshares.” However, “plowshares” is In 1 Sam 13:21, both terms appear together and virtually every translation renders .ימחרשתthem plowshares (ימחרשת) and mattocks (אתים).

they will not raise — This is a plural verb. Isa 2:4 has a singular verb.4:4 and nothing will make [them] tremble — A common biblical expression (Lev 26:6; Deut

28:26; Job 11:19; Isa 17:2; Jer 7:33; 30:10; 46:27; Ezek 34:28; 39:26; Nah 2:12; Zeph 3:13).because the mouth . . . has spoken — The last two lines are clearly Isaianic (see Isa 1:20; 34:16;

40:5; 58:14). The title “YHWH, [God of] Legions” appears nowhere else in Micah, but is ubiquitous in Isaiah. This verse was probably part of Isaiah's oracle, but is only preserved here.

4:5

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4:6 On that day — Zeph 3:19 says “at that time” (בעתמ ההיא) instead of “on that day” ( ביוםמ It is difficult to say whether Micah is borrowing from Zephaniah, Zephaniah from .(ההואMicah, or both are making use of some underlying expression. Both make sense and fit wonderfully into their respective contexts.

pronounces YHWH — This phrase is not in Zeph 3:19, which is odd because it occurs there frequently and would fit there perfectly. The phrase is quite rare for Micah (occurring only once more).

I hereby will gather — Zeph 3:19 says “I will rescue” (והושעתי) instead of “I hereby will gather” (אספה). The former is waw-consecutive. The latter is cohortative. Zephaniah also

includes a definite direct object marker (את־הצלעה), which does not appear here (הצלעה).will hereby rally — Zeph 3:19 is virtually the same. Its verb is a simple imperfect (אקבץ)

instead of the cohortative used here (אקבצה).I maltreated — Literally, “I treated badly” or “I acted wickedly.”

4:7 the inheritance — Term unknown. Instead of הנהלאה, we read מ הנהלה(the inheritance/ possession).

4:84:9 shout about — Mimicking the poetic assonance of תריעימ רע.4:10 where — Literally, “there.”

grip — Literally, “palm.”4:11 that say — Literally, “they say.”

our eyes gaze — The verb is a feminine singular used with the dual noun “eyes.”4:124:13 You will devote — The verb uses an archaic, 2FS verb form (והחרימתי), which tends to shows

up in early Hebrew poetry (see Ruth 3:3 for another example). It should not be rendered first-person.

4:14 band together — From √גדד, meaning either “to cut oneself,” “to raid,” or “to form a troop/band.”

bandits — Literally, “raider/troop.” Taken as a collective singular. We attempt to capture the poetic assonance between מ תתגדדיand מ גדודwith “band” and “bandit.”

rod . . . ruler — Literally, “rod . . . judge.” We mimic the alliteration between מ שבוטand מ שפוטwith “rod” and “ruler.”

5:1 one of mine will — Literally, “belonging to me, one will.”set out . . . outset — We have attempted to capture the poetic assonance between מ יצאand

”.with “set out” and “outsetמ ימוצאת5:2 hand them over — Like 1 Kgs 14:16 or Judg 20:13, this use of √מ נתן(to give) means to deliver

into the power or control of an opposing group.the birthing one births — Or “she who is about to give birth gives birth.” Our rendering

attempts to capture the tight poetic assonance.5:3 defend — Literally, “stand.” The sense is not to get up on one's feet, but to stand firm or steadfast

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against attack. Thus our rendering “defend.”the majestic name — Literally, “the majesty of the name.”For then — Literally, “now.” The prophecy foresees this happening in real-time and speaks from

within that future present.horizon's edge — Literally, “the ends of earth.”

5:4 [to] Assyria — Instead of following the Masoretic division, we place the athnach under “Assyria.”

our soil — Reading מ אדימתנו(our soil) instead of מ ארימנתינו(our citadels) to better match the parallelism with “our land” and because it agrees with the next verse.

5:5 They will smash — Though this looks like it comes from the same root as “shepherds” (רעה) and would, therefore, be rendered “they will shepherd/tend/feed” (so �), it really comes from .meaning “to break/smash/crush.” See, for instance, Isa 24:19, Ps 2:9, and Ps 44:3 ,רעע√

passes — Literally, “entrances.”5:65:75:8 You — Metonymy. Literally, “your hand.”

surmount — Literally, “be high above.”5:95:10 realm — Literally, “land.”5:11 undo — Literally, “sever/destroy/eliminate.”

will vanish from you — Literally, “will not be to you.”5:125:135:14 furiously and smoldering — Literally, “with fury and with heat.”

listen — Though this verb means either “to listen” or “obey,” we have chosen the former based onthe use of the same verb in the very next verse, which is, most likely, a direct response to it.

6:16:2 you mountains — Literally, “the mountains.” The definite article indicates a vocative, which we

represent with “you.”as well as — Representing the waw conjunction.you permanent — Literally, “the permanent.” The definite article indicates a vocative, which we

represent with “you.”6:36:4 Did I not — Literally, “Rather.”6:5 the [region of] Shittim — Unlike normal place-names, this has a definite article, which we

render “the region of...”the [site of] Gilgal — Unlike normal place-names, this has a definite article, which we render

“the site of...”[recall] — Typical of Semitic poetry, the second verb that would be parallel with the first is

elided.6:6 be bent — This verb is Niphal (to be bowed down), not Qal (to bow down).

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height — Translation literal. מ ימרוםis a noun meaning “height/elevation.”ascension [sacrifices] — So called because the whole thing “ascends” to YHWH as fire, smoke,

and smell.6:7 [in consequence of] — Literally, “my firstborn, my transgression.” The text does not specify how

they should relate. That relation must be supplied. Most translations read “my firstborn for my transgression.” There is nothing, however, to warrant the idea that the firstborn will somehow take the place of the transgression or that through child sacrifice, transgression will be expiated. The simplest explanation is that child sacrifice is being proposed (sarcastically) as a proper consequence for one's wrong-doing.

[or forfeit] — Typical of Semitic poetry, the second verb that would be parallel with the first is elided.

[because of] — Literally, “my body's progeny, my life's sin” The text does not specify how they should relate. That relation must be supplied. The simplest explanation is that child sacrifice is being proposed (sarcastically) as a proper consequence for one's wrong-doing. See above.

6:8 you people — The Masoretic accentuation links מ אדםwith what preceded. There is no indication of a vocative sense. Rather, the tone is confrontational. Thus, we render it “you people.”

good. — According to Masoretic accentuation, this is the primary division point in the verse, which is best represented by a period.

reverently — Hebrew term uncertain. The only other occurrence of a word based on this root is Prov 11:2. There, it seems to refer to someone in proper social standing (as opposed to one who has been disgraced). It probably refers to someone who respects or is mindful of others.

6:9 Listen! — Though מ קולmeans “voice” or “sound,” it can also be an exclamative (JM §163e), which is how we interpret it here.

they who fear — Literally, “the one who will see” (יראה). Read instead “those who fear” (יראי).The two sound extremely similar and could easily be confused by someone copying the text by ear.

and its assembly — Reading מ וימימ יעדה(and who will direct her?) as מ וימועדה(and her meeting-place/assembly). The one problem with this reading is that the feminine suffix (her) is standingfor a masculine noun (tribe). It may be, however, that the final he represents the archaic masculine suffix common in Epigraphic Hebrew.

6:106:116:12 When its wealthy — Attempting, only somewhat successfully, to capture the poetic assonance of

.אשרמ עשיריהWhen their tongues — Literally, “and.” The conjunction carries over the previous sense. Most

translations ignore the third-person plural suffix “their.”[have] deception in their mouth — Translation literal and divided according to Masoretic

accentuation.6:13 I have just begun — Literally, “I have made ill,” a Hiphil from √מ חלה(to be sick). Instead, we

read it, along with �, as a Hiphil of √מ חלל(to begin). This requires nothing more than a slight

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repointing of the vowels. Such a verbal nuance often occurs next to infinitives like we have here (to strike).

6:14 with — Literally, “and.” Since we believe the word on which it is affixed is a noun, we take the following phrase as a circumstantial clause.

your kinsmen there — מ ישחךis notoriously difficult. The structure and syntax indicate a noun with pronominal suffix. There is no other example of such a word in biblical literature. Most translations offer nothing more than a guess. � seems to have switched two consonants around which gave it the reading “it will darken.” � has “sickness,” which does not ,(יחשך)correspond, in Hebrew, to anything resembling the word here. The versions are obviously struggling. We have attempted to resolve the problem by reading מ ישמ חיך(a particle of existence and the noun חי). This gives us “your kinsmen exist/are there.” For מ חיas “kinsmen,” see 1 Sam 8:18.

[the captive] — We presume something like this in light of the following parallel line (whoever you may rescue).

6:156:16 decree — One of the characteristics of NH is the use of the feminine singular ending ות-. Thus,

”.is not “decree,” not “decreesמ חקותis kept — One of the characteristics of NH is the use of the T-stem to express the passive voice.

”.is the T-stem with metathesis (not the Hithpael with metathesis), meaning “it is keptמ ישתימרso that — מ לימעןserves to indicate result.

7:1 a bunch for brunch — Mimicking the poetic word-play between מ אשכולand לאכול.7:2 Each [of them] hunt the other — Literally, “one to another, they hunt.”7:3 the vileness of their hands — Literally, “the evil of both hands.” This last phrase has tripped up

translators because it doesn't relate to the verb that follows (a Hiphil infinitive meaning “to make good”). Virtually all English translations change the sense of the next verb so that it takeson the opposite meaning: “Concerning evil, both hands do it well” (NASB). “Their hands are skilled to do evil” (NRSV). “Both hands are good at accomplishing evil” (HCSB). “That they may do evil with both hands earnestly” (KJV). “Their hands are adept at wrong-doing” (NJB). The issue is resolved if one redivides the verse so that this phrase ends v. 2. The verb then relates to what follows instead of what comes before and is no longer problematic.

To set [things] right — Literally, “to make good.” The affixed lamed represents purpose (in order to). Most translations completely alter the sense of this verb in order to link it with the previous line (see above). The only English translation that comes close to conveying the sense of this verb is Leeser: “For the evil of your hands you expect good?”

the prince and the judge ask — Literally, “the prince asks—and the judge—”compensation — This noun refers to nothing more than payment or reward for one's behavior. In

this case, the previous verb tells us whether it is for good or bad behavior. It is for “making good.” In other words, these people ask for nothing other than they deserve. A bribe is not in view. See also �: ο κριτης ειρηνικους λογους ελαλησεν (the judge speaks peaceful words).

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demands — Literally, “speaks.” This verb is parallel to the previous and, thus, takes on similar connotations.

them — Literally, “him.” The judge and the prince, though two, are viewed by the syntax as a collective singular. Virtually all English translations ignore this pronoun because it conflicts with their interpretation of the passage.

they concoct it — The “it” is feminine—referring back to the “lust.” The verb is uncertain. It appears only here and may be a corruption. Based on the noun “cord/rope,” which seems to share its root, the verb may mean something like “to twist together/enwrap/intertwine/mix together.” Thus our rendering, “concoct,” which has the benefit of carrying its negative connotations.

7:4 their straightness [is] a thorn-hedge — Literally, “more just than a thorn-hedge.” That, however, makes no sense. KJV's “sharper than” or ASV's “worse than” is a blind shot in the dark. The rendering “the most upright is a thorn-hedge” or “the most upright is like a thorn-hedge” is without support. We have overcome the translation issue by redividing the text so thatthe comparative mem affixed to “thorn-hedge” (ישרמ ימימסוכה) is the suffix of the previous

word (ישריממ ימסוכה). This gives us “their uprightness/straightness,” which is parallel to “their good” and a metaphor in the second line to match the simile in the first.

your expectations — Literally, “your eagerly watching [ones].” We take the Piel participle to function as a verbal noun. Thus “your expectations.”

will arrive — The verb is perfect because it represents completed aspect. It should not be confused with perfect verbs that represent completed action (it has arrived).

Then — Literally, “now.” The prophecy foresees this happening in real-time and speaks from within that future present.

will come the advent — Literally, “it will be/occur/come about.”7:5 Trust — MurXII has a conjunction (and trust).

[what] you say — Literally, “the openings of your mouth.” An idiom for talking. So NJPST (be guarded in speech) and WEB (be careful of the words).

7:67:77:87:97:10 when — Literally, “now.” The prophecy foresees this happening in real-time and speaks from

within that future present.7:11 will the boundary be boundless — Literally, “will be distant/far away.” Mimicking the poetic

word-play of ירחק־חק.7:12 It [is] a time — Literally, “a time [is] it” (יוםמ הוא). MurXII is slightly different with “when a

time [is] it” ( יוםמ הואב ). Sensing that something more was needed, our translation added a “when” to the text. It is likely that MurXII did as well, which means the text as we have it is original.

they will come — Literally, “it will come.”7:13 as a consequence — Literally, “from the fruit.”

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7:147:157:16 force — Literally, “might.”

cover up — Literally, “place a hand over.”7:17 in fear and dread — Literally, “they will be in dread and in fear.”7:187:19 wash away — Literally, “he will subjugate” (יכבש). Read instead “he will wash away” (יכבס). A

simple confusion between the sibilants מ שand ס. Like the error in 6:9, this kind of mistake would arise from a scribe mishearing the recitation of a scroll they were copying by ear.

7:20 You will stay true — Literally, “You will give truth” or “you will deliver reliability,” both of which are reflected by our rendering.

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BIBLIOGRAPHY

Jouon, Paul, and T Muraoka. A Grammar of Biblical Hebrew. Roma: Editrice Pontificio Istituto Biblio, 1991.

Kohler, Ludwig, Walter Baumgartner, Johann Jakob Stamm, and M. E. J. Richardson. The Hebrew and Aramaic Lexicon of the Old Testament. Leiden: Brill, 2001.

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