SIL Translator’s Notes on Micah 2023

SIL Translator’s Notes on Micah 1:8

Section 1:8–16

Micah mourned because an enemy army will invade Judah and take many people into exile

In 1:5, Micah mentioned the sins of the people in Samaria and Jerusalem. In 1:6–7, he predicted that the LORD would destroy Samaria. Here in 1:8–16, he predicted that the LORD would also punish the people in Judah, including Jerusalem. He would punish them by causing an enemy army to invade Judah.

This section has two paragraphs: 1:8–9 and 1:10–16. In the first paragraph, Micah said that he would “lament and wail” (Berean Standard Bible). He described the way that he would mourn and then gave the reason. In the second paragraph, he mentioned several cities in Judah that an enemy army would soon attack on its way to Jerusalem. Some versions have separate section headings for each paragraph. The Notes will include both paragraphs as part of the same section. Here are some other examples of section headings for the entire section (1:8–16):

Lament for Jerusalem and the lowland towns (New Jerusalem Bible)
-or-
Judah Is Doomed (Contemporary English Version)
-or-
The Doom of the Cities of Judah (New Revised Standard Version)
-or-
Micah mourned the disaster that will happen to various cities in Judah

If you choose to use separate section headings for 1:8–9 and 1:10–16, here are some examples for 1:8–9:

Weeping and Mourning (New International Version, Berean Standard Bible)
-or-
Micah’s Great Sadness (New Century Version)

Either the Contemporary English Version or New Revised Standard Version headings above will be appropriate for 1:10–16. Here is another example:

Disaster will happen to various cities in Judah

Paragraph 1:8–9

In this paragraph, Micah described the sadness that he felt because of the disaster that would happen to Samaria (1:8a–c, 9a). Then he described the disaster that would also happen to Judah and Jerusalem (1:9b–c).

In 1:6–7, the LORD was the speaker. But here in 1:8–9, Micah is the speaker. In some languages, it may be helpful to make this explicit. For example:

Then Micah said, “Because of this I will mourn and lament. (Good News Translation)

1:8a

Because of this: This phrase refers back to the LORD’s statement in 1:6–7 that he will punish the people of Samaria severely. For this reason, Micah will lament and wail. Here are some other ways to translate this phrase:

For this… (New Revised Standard Version)
-or-
And so,…
-or-
That is the reason why…

I will lament and wail: Most versions translate these verbs as future tense (will). Here are some other ways to express the meaning of the Hebrew verb tense here:

I lament and wail (New American Bible)
-or-
I must lament and wail (New American Standard Bible)
-or-
I have decided to lament and wail

lament and wail: These verbs have almost the same meaning. They both refer to the Jewish custom of weeping in a loud voice and wailing loudly to show their sorrow. Micah used both verbs here to emphasize his sorrow. Here are some other examples of versions that use two similar verbs to express loud mourning:

I will weep and wail (New International Version)
-or-
I shall howl and wail (New Jerusalem Bible)

In some languages, it may be more natural to express this emphasis in a different way. For example:

I will mourn greatly
-or-
I will mourn and mourn

1:8b

I will walk barefoot and naked: This is a symbolic action. Micah said he will walk around barefoot and naked to show that he was very sad. In some languages, it may be helpful to make the meaning of Micah’s actions explicit. For example:

To show my sorrow, I will walk around barefoot and naked. (Good News Translation)

In other languages, it may be appropriate to supply a footnote that clarifies the meaning of the symbolic action. Here is an example:

Micah did this to show how sad he was that the LORD planned to punish his people.

barefoot: In Hebrew, there are two ways to interpret the word barefoot :

(1) It means that Micah would not wear any shoes or sandals on his feet. For example:

I will walk around barefoot (Good News Translation)

(2) It means that Micah would not wear any jewelry or good clothing. For example:

I will go stripped (Revised Standard Version)

It is recommended that you follow interpretation (1) along with most versions and commentaries. Here are some other ways to translate barefoot :

I will not wear/use any shoes/sandals
-or-
I will wear nothing on my feet

naked: In Hebrew, there are two ways to interpret the word naked :

(1) It means “to not wear an outer garment” but “to wear only a loincloth.” For example:

I will walk around barefoot and without my outer garments. (NET Bible)

(2) It means “completely naked,” without any clothes. Almost all English versions translate this as “naked.”

It is recommended that you follow interpretation (1) along with almost all commentaries.

Here are some other ways to translate interpretation (1):

I will walk around barefoot and wearing only a loincloth.
-or-
I will walk around with no shoes and no shirt or sarong.

1:8c

In 1:8a, Micah said that he would “lament and wail.” Here in 1:8c, he used two similes to compare his lamenting and wailing to the noises made by two kinds of animals: jackals and ostriches. The following note on “howl” applies to both similes.

I will howl: In Hebrew, the word the Berean Standard Bible translates as howl is a noun that is related to the verb “lament” in 1:8a. In some languages, it may be more natural to use a verb here in 1:8c too, as the Berean Standard Bible does. For example:

I will cry loudly… (New Century Version)

like a jackal: In Hebrew, the word jackal is plural. Some versions translate it as plural, others as singular. Translate it in a way that is natural in your language.

A jackal is a wild animal that resembles a wild dog. Jackals often howl at night. If there is no word for jackal in your language, you may be able to use the word for a similar kind of animal that makes a sad/lonely howling noise. For example:

like a wolf (Revised English Bible)
-or-
like the wild dogs (New Century Version)
-or-
like a pack of coyotes/hyenas

and mourn like an ostrich: There are two main ways to interpret the meaning of the Hebrew word for ostrich :

(1) It refers to an ostrich. This very large bird used to be found in Israel but is now found mainly in Africa. For example:

I will…wail like an ostrich. (Good News Translation)

(2) It refers to a kind of owl. For example:

I shall shriek like the owls (New Jerusalem Bible)

TN will follow interpretation (1). You may follow either interpretation. Choose an interpretation that fits the terminology of your language and also has cultural associations with a loud, shrill, or harsh noise. Both interpretations are almost equally supported by translations and commentaries.

Here are some questions to ask in deciding on an interpretation to follow:

• How do the major translations in your area or country translate the name of this bird?

• What birds in your area are known for making loud, shrill, or harsh cries?

Be sure to test your translation carefully for unexpected meanings. For example, in some parts of the world, people believe that owls are a sign (omen) of bad luck or disaster. In such areas, it may be better to refer to a different bird.

Here are some other options for translating jackal or ostrich (or “owls”):

• Borrow words from a language of wider communication. Then supply a footnote that explains the meaning. Here is an example footnote that explains jackals and owls:

In the thinking of the Jews, jackals and owls made loud, sad noises.

• Translate the meaning without using similes. Then supply the similes in a footnote. Here is an example:

I will wail and make sad noises. (Footnote: In Hebrew, it says: I will howl like the jackals and moan loudly like the ostriches.)

If possible, use similes to keep the vividness that these figures of speech conveyed to the original audience.

© 2023 by SIL International®
Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0.
All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible.
BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.

SIL Translator’s Notes on Micah 7:9

7:9

In this verse, the speaker is the personification of Jerusalem, as in 7:8. The speaker first describes the consequences of his sin. He then expresses faith that the LORD will justly punish Jerusalem’s enemies for their wrongs, and restore the (people of the) city to a right relationship with him.

7:9a

Because I have sinned against Him, I must endure the rage of the LORD: The speaker (personified Jerusalem) accepts that its people have sinned and therefore deserve the anger of the LORD.

In Hebrew, the first clause part gives the result, and the second clause part gives the reason. In some languages it may be more natural to reverse the order of these clause parts, as in the Berean Standard Bible. Here is another example:

We have sinned against the Lord, so now we must endure his anger for a while (Good News Translation)

Because: This word introduces the reason why Jerusalem must bear the indignation of the LORD. The reason is because the people have sinned against him.

Here are some other ways to translate this word:

Since (Tanakh: The Holy Scriptures)
-or-
for (NET Bible)

sinned against Him: This phrase makes explicit that the sins of the people were directed against the LORD. The people failed to respect him.

I must endure: Here are some other ways to translate this phrase:

be patient (New Living Translation (2004))
-or-
tolerate
-or-
accept

rage: In Hebrew, the word rage means “anger” or “wrath.” In this context, the word refers both to wrath and to punishment, which is the result of his wrath.

Here are some other ways to translate this phrase:

wrath (New Living Translation (2004))
-or-
fury (God’s Word)
-or-
anger (Tanakh: The Holy Scriptures)
-or-
punishes (New Living Translation (2004))

7:9b

Notice the parallel parts that are similar in meaning:

until He argues my case

and executes judgment for me

These lines indicate how long Jerusalem must bear the indignation of the LORD. It would be until the time when he defends them.

until: This time word indicates the end of the time of wrath and introduces the next event that is described in these lines.

Here are some other ways to translate this word:

But after that, he will take up my case (New Living Translation (2004))
-or-

But in the end he will defend us (Good News Translation)
-or-

But then he will defend my cause (NET Bible)

He argues my case…executes justice for me: These lines are more literally “he will conduct my case and he will do my justice.” In Hebrew, the first line has the same word for case as in Micah 6:1–2. See the notes there for more details.

These lines mean that the LORD would defend Jerusalem as if in a legal case or lawsuit. He would defend the rights of the people of Jerusalem while judging their enemy.

Here are some other ways to translate these lines:

He pleads my case and executes justice for me (New American Standard Bible)
-or-
he will defend us and right the wrongs that have been done to us (Good News Translation)
-or-
he will defend my cause and accomplish justice on my behalf (NET Bible)

7:9d–e

Notice the parallel parts that are similar in meaning:

9d
He will bring me into the light;

9e
I shall see His righteousness.

These lines are two ways to say that the LORD would save them.

7:9d

He will bring me into the light: This line repeats the word light from 7:8c. It probably refers back to the same situation. The LORD would bring Jerusalem out of darkness into his light. As in 8c, this line is a metaphor that compares deliverance/salvation by the LORD to his bringing the people into the light. See the translation options under 7:8c for ideas of how to translate this line.

7:9e

I will see His righteousness: In Hebrew, the word see means “see,” “view,” “realize,” or “know.” Here it may mean that the speaker will see the LORD’s vindication figuratively, through eyes of faith, and/or literally through firsthand experience.

In Hebrew, the word righteousness has two aspects of meaning. It refers to the LORD’s “attribute of righteousness/justness.” It also refers to the action of saving his people, which shows his righteousness/justness.

Here are some ways to translate this line:

• Translate His righteousness as the LORD’s attribute of justness. For example:

I will see His righteousness (New American Standard Bible)
-or-
I will see his justice (New American Bible)

• Translate His righteousness as the LORD’s action that vindicates the speaker. For example:

I will experience firsthand his deliverance (NET Bible)
-or-
I will enjoy vindication by Him (Tanakh: The Holy Scriptures)

SIL Translator’s Notes on Micah 6:4

6:4a–b

Notice the parallel parts that are similar in meaning:

4a For I brought you up from the land of Egypt

4b and redeemed you from the house of slavery.

In these lines, the LORD began to give evidence that he had not wronged the people of Israel. Rather, he had been good to them. His goodness was shown in the significant events of Israel’s past. The first event he talked about was that he rescued them out of slavery in Egypt.

For: Here this word introduces the LORD’s answer to the questions in 6:3. He had not wronged or wearied them. On the contrary, he had shown them kindness.

Here are some ways to translate this word:

For (English Standard Version)
-or-
Indeed (New American Standard Bible)
-or-
In fact (Tanakh: The Holy Scriptures)

Some versions leave this word implied. For example:

I brought you out of Egypt (Good News Translation)

brought you up…redeemed you: Both phrases refer to the LORD’s rescue of the people from slavery in Egypt. The phrase brought you up describes it as a change of their location. The phrase redeemed you describes it as a change of their circumstances from being slaves to being free people.

brought you up: The Hebrew word for brought you up literally means to bring someone upward from a lower to a higher place. It also has a figurative meaning of raising someone up from the underworld, giving life to someone dead. In this context, it may have both literal and figurative meanings.

Some languages will not have a single word or phrase with both these meanings. If that is true in your language it is recommended that you translate the literal meaning and leave the figurative meaning implied. For example:

For I brought you out of Egypt (New Living Translation (2004))

redeemed you: In Hebrew, the word that the Berean Standard Bible translates as redeemed you is literally “I ransomed you.” The word “ransom” means “transfer ownership of a person or object to another through payment of a price or an equivalent substitute.”

Here are some other ways to translate the word in this context:

and ransomed you from the house of slavery (New American Standard Bible)
-or-
from the place of slavery I released you (New American Bible)
-or-
and freed you from slavery (New Century Version)

the land of Egypt…the house of slavery: Both phrases refer to Egypt. The phrase the land of Egypt describes the literal location. The phrase the house of slavery describes Egypt figuratively with reference to the circumstances of the people while they were there.

house of slavery: In this phrase, the word house refers to a place, the land of Egypt. It does not indicate a literal house.

Here are some other ways to translate this phrase:

the place where you were forced to work very hard
-or-
the place of slavery (New American Bible)
-or-
the land of slavery (New International Version)
-or-
the place of slave-labour (New Jerusalem Bible)

Some versions leave the word house implied. For example:

I rescued you from slavery (Good News Translation)

6:4c

I sent Moses before you, as well as Aaron and Miriam: The LORD gave the people effective leaders. This was a second significant event in Israel’s past that gave evidence of the LORD’s goodness to his people.

I sent…before you: This phrase probably indicates that the LORD chose and sent Moses, Aaron and Miriam to lead the people out of Egypt, through the wilderness of Sinai, and to the promised land.

Here are some other ways to translate this phrase:

I sent Moses, Aaron, and Miriam to lead you. (Good News Translation)
-or-

I sent Moses, Aaron, and Miriam to help you. (New Living Translation (2004))
-or-

I sent Moses, Aaron, and Miriam to you. (New Century Version)

Moses…Aaron and Miriam: The Hebrew is more literally, “I sent before you Moses, Aaron, and Miriam.” In some languages it is natural to list the most important name first, as is shown here. The Berean Standard Bible and some other translations separate Moses to stylistically show his importance. Others follow the Hebrew more closely. The birth order of these siblings was probably Miriam, Aaron, and Moses. In some other languages, it is natural to list the oldest first. Translate these three names in the order that is most natural in your language.

SIL Translator’s Notes on Micah 7:20

7:20a–b

Notice the parallel parts that are similar in meaning:

20a
You will show faithfulness to Jacob

20b and loving devotion to Abraham,

There is an ellipsis (a deliberately omitted phrase) in 7:20b. In some languages, it may be necessary to supply the missing words from 7:20a. For example:

17b and ⌊you will show⌋ loving devotion to Abraham,

In these lines, Micah expresses his confidence that the LORD will show his faithfulness and loyalty to Jacob and Abraham. The lines refer to the promise he made to Abraham and Jacob to be faithful to his covenant with them. The implication is that the LORD would be faithful and loyal to the descendants of these patriarchs as well.

Some versions make this implied information explicit. For example:

You will show your faithfulness and constant love to your people, the descendants of Abraham and of Jacob, as you promised our ancestors long ago. (Good News Translation)

faithfulness…loving devotion: In Hebrew, these words have a similar meaning. This pair of words often occurs in other verses of the Old and New Testaments. For example, Exodus 34:6 “steadfast love and faithfulness” and John 1:7 “grace and truth.” In this verse, the word faithfulness means that the LORD is “reliable.” He keeps every promise. The word loving devotion means that the LORD shows love by keeping his covenant. The same Hebrew word is used in 7:18d. See the note there.

Here are some other ways to translate these words:

loyal…loyal love (NET Bible)
-or-
faithfulness…unfailing love (New Living Translation (2004))
-or-
keep your word…be faithful (Contemporary English Version)

Jacob…Abraham: These are two important ancestors in the history of Israel. The LORD made his covenant with Abraham and reaffirmed it to Jacob.

7:20c

as You swore to our fathers from the days of old: In this line, Micah reaffirms why they can have faith in the LORD. The LORD swore to their ancestors long ago that he would be faithful and loyal.

swore: In Hebrew, this word means “to make a promise by binding oneself by an oath.”

Here are some other ways to translate this word:

promised on oath (NET Bible)
-or-
pledged on oath (New International Version)
-or-
promised (New Living Translation (2004))

our fathers: This phrase probably refers to Jacob and Abraham, the two ancestors of the people of Israel that are named in 7:20a–b.

Here are some other ways to translate this phrase:

our forefathers (New American Standard Bible)

from the days of old: This phrase probably refers to the specific time when the LORD swore an oath to the ancestors. Often the word from can indicate a duration of time. However, in this context, the meaning is probably not a duration of time, but a point in time. It was the time in the distant past when the special relationship between the LORD and the people of Israel began. It is recommended that you translate this phrase in a way that indicates a point in time rather than a duration. For example:

as you promised our ancestors many years ago (Contemporary English Version)

Here are some other ways to translate the phrase the days of old :

in ancient times (NET Bible)
-or-
long ago (New Living Translation (2004))
-or-
in days gone by (Revised English Bible)

General Comment on 7:20a–c

In some languages, it may be more natural to combine and/or reorder these lines. For example:

You will show us your faithfulness and unfailing love as you promised to our ancestors Abraham and Jacob long ago. (New Living Translation (2004))

BIBLIOGRAPHY

This is a total list of references used for writing the Translator’s Notes on Micah 1–7.

Achtemeier, Elizabeth. Minor Prophets I. Edited by W. Ward Gasque, Robert L. Hubbard Jr., and Robert K. Johnston. Understanding the Bible Commentary Series. Grand Rapids, MI: Baker Books, 2012.

Adeyemo, T. Africa Bible commentary. Nairobi, Kenya; Grand Rapids, MI: WordAlive Publishers; Zondervan, 2006. (Cited as ABC)

Allen, Leslie C. The Books of Joel, Obadiah, Jonah, and Micah. NICOT. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976. (Cited as NICOT).

Andersen, Francis I., and Freedman, David Noel. Micah: A New Translation with Introduction and Commentary. Anchor Bible, Vol. 24E. New York: Doubleday, 2000. (Cited as A&F)

Biblia Hebraica Stuttgartensia: SESB Version. (2003). (electronic ed.). Stuttgart: German Bible Society. (Cited as BHS)

Barker, K. L. (1999). Micah, Nahum, Habakkuk, Zephaniah (Vol. 20). Nashville: Broadman & Holman Publishers. (Cited as NAC)

Brannan, Rick, Penner, Ken M., Loken, Israel, Aubrey, Michael and Hoogendyk, Isaiah. (Eds.). (2012). The Lexham English Septuagint. Bellingham, WA: Lexham Press.

Brannan, R., & Loken, I. The Lexham Textual Notes on the Bible. Bellingham, WA: Lexham Press, 2014.

Clark, D. J., & Mundhenk, N. A translator’s handbook on the book of Micah. London; New York: United Bible Societies, 1982. (Cited as UBS Handbook)

Davis, Dale Ralph. A Study Commentary on Micah. EP Study Commentary. Darlington, England; Carlisle, PA: Evangelical Press, 2010.

Hays, J. Daniel, Message of the Prophets: A Survey of the Prophetic and Apocalyptic Books of the Old Testament (Grand Rapids, MI: Zondervan, 2010).

Hillers, Delbert R. Micah: A Commentary on the Book of the Prophet Micah. Hermeneia. Philadelphia: Fortress Press, 1984.

Jamieson, R., Fausset, A. R. & Brown, D. Commentary Critical and Explanatory on the Whole Bible (Vol. 1). Oak Harbor, WA: Logos Research Systems, Inc., 1997. (Cited as JFB).

Keil, C. F., & Delitzsch, F. Commentary on the Old Testament (Vol. 10). Peabody, MA: Hendrickson, 1996. (Cited as KD).

Mangum, Douglas, ed., Lexham Context Commentary: Old Testament, Lexham Context Commentary (Bellingham, WA: Lexham Press, 2020).

Margolis, Max L. Micah: Commentary. The Holy Scriptures with Commentary. Philadelphia: The Jewish Publication Society of America, 1908.

Matthews, V. H., Chavalas, M. W., & Walton, J. H. The IVP Bible background commentary: Old Testament (electronic ed.). Downers Grove, IL: InterVarsity Press, 2000. (Cited as IVPB).

Mays, James L. Micah: A Commentary. OTL. Philadelphia: Westminster, 1976.

McComiskey, T. E., & Longman, T. I. “Micah.” In D. E. Garland (Ed.), The Expositor’s Bible Commentary: Daniel–Malachi (Revised Edition) (Vol. 8). Grand Rapids, MI: Zondervan, 2008. (Cited as EBC).

Patterson, R. D. & Hill, A. E. Cornerstone Biblical Commentary, Vol 10: Minor Prophets, Hosea–Malachi. Carol Stream, IL: Tyndale House Publishers, 2008. (Cited as CBC).

Pusey, E. B. “The Minor Prophets, A Commentary.” In Barnes’ Notes. Volume 8. 1885. Reprint. Grand Rapids: Baker, 1985.

Smith, R. L. Micah–Malachi. Word Biblical Commentary (Vol. 32). Dallas: Word, Incorporated, 1984. (Cited as WBC).

Waltke, Bruce K. “Micah: An Introduction and Commentary.” In Obadiah, Jonah, Micah: An Introduction and Commentary. Tyndale Old Testament Commentaries. (Vol. 23a). General Editor D. J. Wiseman. Downers Grove, IL: Inter-Varsity Press, 1988. (Cited as TOTC).

Waltke, Bruce K. “Micah.” In The Minor Prophets: An Exegetical & Expository Commentary. Volume 2. Obadiah, Jonah, Micah, Nahum, and Habakkuk. Ed. Thomas Edward McComiskey. Grand Rapids: Baker, 1993. (Cited as Waltke 1993).

Waltke, Bruce K. A Commentary on Micah. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2007. (Cited as Waltke 2007).

Walton, J. H. (2009). Zondervan Illustrated Bible Backgrounds Commentary (Old Testament): The Minor Prophets, Job, Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5). Grand Rapids, MI: Zondervan. (Cited as ZIBBC).

English Bible Versions

Berean Standard Bible. Berean Standard Bible Publishing, 2023. (cited as Berean Standard Bible)

Contemporary English Version. New York: American Bible Society, 1995. (cited as Contemporary English Version)

English Standard Version. Wheaton, Illinois: Crossway, 2001. (cited as English Standard Version)

Good News Translation (also published as Today’s English Version (Good News Translation), Second Edition). New York: American Bible Society, 1992. (cited as Good News Translation)

God’s Word. God’s Word to the Nations Bible Society, 1995. (cited as God’s Word)

The Jerusalem Bible. Garden City, New York: Doubleday, 1966. (cited as Jerusalem Bible)

J. B. Phillips, The New Testament in Modern English. New York: Macmillan, 1958, 1972. (cited as Phillips’ New Testament in Modern English)

King James Version (Authorized Version), 1611. (cited as King James Version)

Living Bible. Wheaton, Illinois: Tyndale House Publishers, 1971. (cited as Living Bible)

New American Bible. Camden, New Jersey: Thomas Nelson, Inc, 1971. (cited as New American Bible)

New American Bible, Revised Edition. Washington, DC: Confraternity of Christian Doctrine, Inc., 2010. (cited as New American Bible, Revised Edition)

New American Standard Bible. The Lockman Foundation, 1995. (cited as New American Standard Bible)

New Century Version (also published as The Everyday Bible). Dallas: Word Publishing, 1991. (cited as New Century Version)

The New English Bible. 2nd edition (corrected). New York: Oxford University Press, 1972, 1970. (cited as New English Bible)

NET Bible Bible. New English Translation. Biblical Studies Press, 1999. (cited as NET Bible)

New International Reader’s Version. Grand Rapids: Zondervan, 2014. (cited as New International Reader’s Version)

New International Version. Grand Rapids: Zondervan, 1973, 1978, 1984, 1993, 2011. (cited as New International Version)

The New Jerusalem Bible. Garden City, New York: Doubleday, 1985. (Jerusalem Bible revised). (cited as New Jerusalem Bible)

Tanakh: The Holy Scriptures. Philadelphia: The Jewish Publication Society, 1985. (cited as Tanakh: The Holy Scriptures)

New King James Version. Nashville: Thomas Nelson, Inc, 1982. (cited as New King James Version)

New Living Translation. Wheaton: Tyndale, 2004. (cited as New Living Translation (2004))

Holy Bible, New Living Translation. Wheaton: Tyndale, 1996. (cited as New Living Translation (1996))

New Revised Standard Version. Division of Christian Education of the National Council of the Churches of Christ in the USA, 1989. (Revised Standard Version revised.) (cited as New Revised Standard Version)

The Revised English Bible. Oxford University Press, 1989. (New English Bible revised). (cited as Revised English Bible)

Revised Standard Version. Division of Christian Education of the National Council of the Churches of Christ in the USA, 1946, 1952. (cited as Revised Standard Version)

The Voice Bible: Step Into the Story of Scripture. Ecclesia Bible Society. Nashville, TN: Thomas Nelson, 2012. (cited as The Voice)

Abbreviations used only in the Footnotes

BDB

Enhanced Brown-Driver-Briggs Hebrew and English Lexicon

BHS

Biblia Hebraica Stuttgartensia

DCH

Dictionary of Classical Hebrew

HALOT

Hebrew and Aramaic Lexicon of the Old Testament

Hebrew Old Testament Text Project

KTBH

Key Terms in Biblical Hebrew

Masoretic Text

NIDOTTE

New International Dictionary of Old Testament Theology and Exegesis

TDOT

Theological Dictionary of the Old Testament

TLOT

Theological Lexicon of the Old Testament

Translator’s Workplace

TWOT

Theological Wordbook of the Old Testament

SIL Translator’s Notes on Micah 6:15

6:15a

You will sow but not reap: This is a curse on farming. It describes the normal activity of a farmer sowing and reaping. He will be able to sow, but the unexpected outcome is that he will not reap a harvest.

sow: This word means to plant seeds to grow a crop. Here are some other ways to translate this word:

plant (God’s Word)
-or-
plant crops (New Living Translation (2004))

reap: This word means to harvest a crop. For example:

harvest (New Century Version)

The word reap can refer in general to the gathering-in of grain or other agricultural products. However, in this context it may refer specifically to the spring harvest. If your language has specific words for harvests at different times of the year, consider using your word for a springtime harvest or the first harvest of the year.

6:15b–c

Notice the parallel parts that are similar in meaning:

15b
you will press olives but not anoint yourselves with oil;

15c
you will tread grapes but not drink wine.

These parallel lines highlight two agricultural products that were important to the people. These lines either express two curses on these products or they are two parts of one curse on the autumn harvest. Each line describes the normal activity of producing oil or wine. The people will be able to produce them, but the unexpected, undesirable outcome is that they will not use the oil or drink the wine.

press olives…tread grapes: These words are more literally “tread olives…and new wine.” In Hebrew, the verb tread refers to both olives and new wine/grapes. There is an interpretation issue with this verb. There are two main interpretations:

(1) The Hebrew word means “press” when the referent is olives and “tread/crush” when the referent is grapes. For example:

you will press olives but not use the oil, you will crush grapes but not drink the wine (New International Version (2011))

(2) The Hebrew word means “tread/crush” for both olives and grapes. For example:

you shall tread olives, but not anoint yourselves with oil; you shall tread grapes, but not drink wine (English Standard Version)

(English Standard Version, God’s Word, New American Bible, New American Standard Bible, New Century Version, Tanakh: The Holy Scriptures, New Revised Standard Version)

It is recommended that you follow interpretation (1). It has majority commentary support and good version support. There is no conclusive evidence from the Old Testament that people tread olives to make oil.

The way olive oil was extracted at that time was to squeeze olives in an oil press under a heavy beam or to turn them into pulp with a millstone.

The way wine was made was to stomp with bare feet on grapes in a vat. The juice was collected and fermented to make wine.

In this verse the Hebrew word for “new wine” is a figure of speech (metonymy) for grapes. Most modern versions translate this word as grapes.

Here are some ways to translate these phrases:

• Use a generic word that refers to extracting liquid from fruit, if you have such a word in your language. For example:

You will squeeze oil from the olives…you will squeeze juice from the grapes (NET Bible)

• Use a separate word for each process. For example:

You will press your olives…You will trample the grapes (New Living Translation (2004))

• Describe the process of making oil and wine in a general way. For example:

You will make oil and wine

but not anoint yourselves with oil…but not drink the wine: Olive oil and wine were important products at that time. One use of olive oil was as a lotion to rub on skin. The word anoint has that meaning here. For example:

but you will have no oil to rub on your bodies (NET Bible)

Wine was especially important in places where water supplies were scarce and impure. Times of wine making were festive occasions. Having an abundance of wine was a cause of joy.

These descriptions were vivid, striking ways to express disruption of normal life. It is recommended that you keep these descriptions explicit in your translation if they will be understood.

However, in some language groups these products may be unknown. If that is true in your language, another option is to translate these descriptions in a general way. For example:

You won’t…use the oil from your olive trees or drink the wine from grapes you grow. (Contemporary English Version)

SIL Translator’s Notes on Micah 1:9

1:9a

For her wound is incurable: Micah used the word For to introduce the reason for his loud weeping in 1:8a–c. He mourned because the wound that the LORD would soon cause the city of Samaria to suffer is incurable. Here are some other ways to translate this line:

because Samaria’s wound cannot be healed (New Century Version)
-or-
for Samaria’s disease is incurable (NET Bible)
-or-
For my people’s wound is too deep to heal. (New Living Translation (2004))
-or-
The nation is fatally wounded. (Contemporary English Version)

wound: In Hebrew, this word is plural. It refers to injuries caused by beating someone, either with fists or with a weapon like a club.

Micah used the word wound as a metaphor. It refers figuratively to punishment from the LORD. This punishment is compared to wounds that cannot be healed.

is incurable: When Micah said that Samaria’s wound was incurable, he meant that the city’s disaster would be certain and severe. The punishment would be so terrible that the people would not recover.

Here are some ways to translate this verse part without using a metaphor:

• Change the metaphor to a simile. For example:

For the terrible things that will happen to Samaria will definitely take place. The people will not escape. It will be ⌊like⌋ a severe wound that cannot be healed.

• Translate without using a figure of speech. For example:

For the LORD will punish the inhabitants of Samaria, and they will not survive.

1:9b–c

In 1:9b–c, Micah gave an additional reason for his sorrow in 1:9a. The reason was that the LORD would not only punish the northern kingdom of Israel with its capital Samaria. He would also punish the land of Judah, including the city of Jerusalem.

The two parallel lines in 1:9b–c are similar in meaning:

9b it has reached even Judah;

9c it has approached the gate of my people, as far as Jerusalem itself.

Both lines refer to the southern kingdom of Judah. The second line refers specifically to the capital city, Jerusalem, the center of worship and government.

1:9b

In Hebrew, this portion of the verse begins with the same word (“For”) that was used in 1:9a. Since it is an additional part of the same reason, many English versions, including the Berean Standard Bible, do not translate this word. The connection is clear without an explicit conjunction. For example:

it has come to Judah (New International Version)

In some languages, the connection will be clearer with a specific word such as “for” or “and.” For example:

for it has come to Judah (New American Standard Bible)
-or-
and Judah is about to suffer in the same way (Good News Translation)

it has reached even Judah: This means that Samaria’s incurable wound will also come to the land of Judah. The LORD will certainly punish the people who live there. In some languages, it is not natural to say that punishment or disaster reaches a place. It may be more natural to say that it happens in a place or arrives at a place.

Micah spoke as if this disaster had already happened to Judah. He spoke like this to emphasize that the terrible things that will happen to Samaria will also certainly happen in the land of Judah.

In many languages, it may be clearer to use a future expression here. For example:

Judah is about to suffer in the same way (Good News Translation)
-or-
It will spread to Judah (New Century Version)

1:9c

it has approached the gate of my people, as far as Jerusalem itself: This line means that even the capital city of Judah, Jerusalem, will experience disaster along with other towns in Judah that will be mentioned in 1:10–16.

The verb tense used here is the same as in 1:9b. See the note and footnote there. Micah used it to emphasize that something would happen in the future. Here are some ways to indicate this future meaning:

It will reach the gates of my people in Jerusalem. (God’s Word)
-or-
Jerusalem will fall. (Contemporary English Version)

the gate of my people, as far as Jerusalem itself: There are two main ways to interpret the connection between the phrase the gate of my people and the phrase as far as Jerusalem :

(1) Micah used the word gate as a metaphor. It represents the city of Jerusalem itself. For example:

It falls on the gateway of my people, on Jerusalem itself. (New Jerusalem Bible)

(2) Micah used the word gate literally. The disaster will reach the gate of Jerusalem itself. For example:

destruction has reached the gates of Jerusalem itself, where my people live (Good News Translation)

It is recommended that you follow interpretation (1) along with most versions and commentaries.

gate: This word refers to the large gate or doorway in the fortified wall of a city. The city gate was an important place in a city. The city leaders met there to listen to disputes and to make decisions, and people did their buying and selling there also.

In some languages, it may be clearer to translate this metaphor without using a figure of speech. For example:

This terrible thing will happen in the most important place among my people, in Jerusalem itself.

my people: This phrase refers to the people who were part of the same country as Micah. Micah was from Moresheth, a small town in Judah, about 35 kilometers from Jerusalem. (see 1:1a). Here are some other ways to translate this phrase:

my fellow citizens
-or-
my fellow people from Judah
-or-
people of my tribe/country

Use a word or phrase in your language that refers to someone who is from the same country, ethnic group or language group as you, but not necessarily the same village or town.

Jerusalem itself: The name Jerusalem is emphatic in this verse. The Berean Standard Bible marks this with itself. Express this emphasis in a natural way in your language.

SIL Translator’s Notes on Micah 7:10

7:10

This verse talks about the result of the LORD’s action of saving his people. The enemy had previously taunted the people. But after the LORD saves them, the enemy will be shamed and disgraced. Throughout this verse, the New International Version and some versions use singular pronouns and nouns, such as “my enemy.” Other versions, such as the Revised English Bible, use plural forms such as “my enemies” (7:10a). In some languages, it may be confusing to use singular forms when the topic is the inhabitants and “the enemy” is a group of soldiers. If that is the case in your language, you should use plural forms.

7:10a

Then my enemy will see: This line refers back to the LORD’s vindication in 7:9. In Hebrew, the word see is used once in 7:9 and twice in this verse, with both literal and figurative meanings. Here the enemy will literally see with her own eyes that the LORD saves his people. The enemy will also see figuratively. She will “know” that the LORD is able to save his people, contrary to her taunt.

Then: This time word introduces the next event after the LORD’s vindication in 7:9e.

Here is another way to translate this word:

When my enemies see it (Revised English Bible)

my enemy: See the note on “my enemy” in 7:8a. That information and translation advice applies here also.

7:10b

and will be covered with shame: This line describes the reaction of the enemy to the LORD’s vindication of his people. The phrase covered with shame means that the enemy will be overwhelmed with feelings of confusion, embarrassment and dismay.

Here are some other ways to translate this line:

Now each of you will be disgraced and put to shame (Contemporary English Version)
-or-
and they will be ashamed (New Century Version)

she who said to me, “Where is the LORD your God?”: This line indicates the reason why the enemy was covered with shame. It was because she had taunted the people of Jerusalem with these words. But afterwards, the LORD will prove that her taunt was mistaken when he vindicates his people.

The words she who refers back to “my enemy” in 7:10a. The phrase who said to me introduces the words that the enemy spoke to Jerusalem. In some languages it may be unnatural or confusing to use a relative pronoun here. Some of the examples at the end of this note show other translation options.

The question, “Where is the LORD your God?” is rhetorical. The expected answer of the question is “Nowhere.” The rhetorical question implied either that the LORD was not real or that he had no power to save them. The purpose of the question was to taunt or mock the LORD and the people of Jerusalem.

Here are some other ways to translate this line:

• Make explicit the referent of the relative pronoun, who. For example:

—the same enemies who taunted us by asking, “Where is the Lord your God?” (Good News Translation)

• Use a conjunction to introduce this line as a reason for the enemy’s shame. For example:

…because they asked me, ‘Where is the Lord your God?’ (God’s Word)

• Make this line a separate sentence. Allow the following lines, 7:10c–e, to make clear the reason for the enemy’s shame. For example:

They say to me, “Where is the Lord your God? (NET Bible)
-or-
You, my enemies, said, “The Lord God is helpless.” (Contemporary English Version)

7:10c–e

Notice that these three lines have the same topic:

10c My eyes will see her;

10d at that time she will be trampled

10e
like mud in the streets.

These lines describe what would happen to the enemy after she taunted the people of the LORD. The enemy would be defeated, and the people of the LORD would see it happen.

7:10c

My eyes will see her: This line is more literally “my eyes they will see her.” There are two main interpretations of this verse part:

(1) It means that the people of Jerusalem will witness the downfall of the enemy. For example:

With my own eyes I will see their downfall (New Living Translation (2004))

(2) It means that the people of Jerusalem will take pleasure in the downfall of the enemy. For example:

I will gloat over them. (NET Bible)

It is recommended that you follow interpretation (1) along with most English versions. In Hebrew, the attitude of the people of Jerusalem is not made explicit here. It is best to leave it implied.

My eyes: This phrase may refer to literal eyes. However, the phrase is also a Hebrew expression for “I,” the one who sees. Some versions translate it as “I.” Either translation is acceptable. For example:

I shall be watching (New Jerusalem Bible)

The word “downfall” is supplied by several versions to make explicit what Jerusalem will see. The phrase “be trampled” means “defeat” or a change from a high to a low status. This kind of misfortune is indicated by the description in 10d–e.

Here are some ways to translate 7:10c:

• Translate literally. Leave implied what the eyes will see. For example:

My eyes will look on her (New American Standard Bible)

• Supply the word downfall or another word with a similar meaning. For example:

My eyes will see her downfall (New International Version)
-or-
We will see them defeated (Good News Translation)

7:10d–e

at that time she will be trampled like mud in the streets: This verse part describes the defeat of the enemy by her own enemies. It is a simile that compares the enemy to mud that people walk on. The simile implies total humiliation and weakness.

at that time: In Hebrew, this time word indicates the immediate future.

Here are some ways to translate this word:

• Use a word that means “immediately” or “in the near future.” For example:

now (English Standard Version)
-or-
very soon

• Translate as a future event. Leave implied how soon it will occur. For example:

They will get walked on (New Century Version)
-or-
as she is trampled (New Jerusalem Bible)

she will be trampled: In Hebrew, these words are more literally “she will become a trampling place.” This describes a location where people walk or step. In this simile that location is a street.

Here are some other ways to translate these words:

she will be trampled underfoot (New International Version)
-or-
she shall be for trampling (Tanakh: The Holy Scriptures)
-or-
They will get walked on (New Century Version)

like mud in the streets: This part of the simile compares the “trampling place” to mud in the streets as on the streets of ancient towns. At that time streets of mud were filthy places where people dumped garbage and excrement. This comparison to mire was a very vivid way to depict how humiliating the defeat of the enemy was.

Here are some ways to translate 7:10d–e. If possible, keep this figure of speech in your translation, as in the first two bulleted options below:

• Keep the simile. For example:

even now she will be trampled underfoot like mire in the streets (New International Version)

• Change the simile into a metaphor. For example:

Now she will be brought low, no more than (or Now she will become) a street of mud under the feet of (or a street of mud stepped on by the feet of) those who will defeat her.

• Translate the meaning without using a figure of speech. For example:

Soon she will be completely humiliated by those who defeat her.

SIL Translator’s Notes on Micah 6:5

6:5

In verse 6:5, the LORD asked his people to remember two more significant events in Israel’s past that gave evidence of his goodness to his people. One event was his rescue of the people from Balak, the king of Moab. Another was when he brought the people from Shittim to Gilgal.

6:5a

My people, remember what Balak king of Moab counseled: This clause refers to the plan of Balak to hire Balaam to curse the people of Israel. Consider placing a cross-reference here to Numbers 22–24.

My people: Use a term of address (vocative) that is natural in your language when a person speaks to a group of people.

remember: In Hebrew, the word remember is followed by a particle that indicates emphasis or insistence. Many versions including the Berean Standard Bible leave this word implied. Some English versions translate it as “now.” Translate this emphasis in a way that is natural in your language.

what Balak king of Moab counseled: In Hebrew, this clause is more literally a direct question, “What did Balak the king of Moab plan?”

In some other languages, it may also be natural to translate this clause (and the next clause in 5b) as a direct question. For example:

My people, please remember: what was Balak king of Moab’s plan and how did Balaam son of Beor answer him? (New Jerusalem Bible)

However, be sure your translation does not imply that the LORD is asking the people for information. He is asking them to remember this event.

In some languages, it is more natural to translate this clause as a statement rather than as a question. For example:

My people, remember what Balak king of Moab plotted (New International Version (2011))
-or-
My people, recall how King Balak of Moab planned to harm you (NET Bible)

Translate this clause in a natural way in your language.

This clause leaves implicit that King Balak’s plan was to put a curse on the people of Israel. Micah’s listeners at that time knew this information. However, the readers of your translation may not know it.

Here are some ways to translate this implicit information:

• Leave it implicit.

• Leave it implicit in the translation but provide the information in a footnote. Here is a sample footnote:

King Balak hired Balaam to put a curse on the people of Israel.

• Make it explicit in the translation. For example:

…King Balak of Moab tried to have you cursed (New Living Translation (2004))

Balak king of Moab: Balak was the king of Moab at the time the people of Israel were ready to cross the Jordan river. He regarded the people as a threat. For more information about King Balak, see Numbers 22–24.

counseled: In Hebrew, this word means “planned” or “decided.”

In this context, the word refers to Balak’s plan that was directed against the people of Israel. Some versions make this information more explicit. For example:

Remember what Balak king of Moab

Plotted against you (Tanakh: The Holy Scriptures)

6:5b

what Balaam son of Beor answered: This clause refers to Balaam’s pronouncement of blessings on the people of Israel instead of curses.

In Hebrew, this clause is a direct question, “and what did Balaam the son of Beor answer him?” See the discussion of the clause “what Balak king of Moab counseled” in 6:5a for suggestions on whether to translate this clause as a statement or as a question.

This clause leaves implicit that Balaam’s answer was to bless the people of Israel.

Here are some ways to translate this implicit information:

• Leave it implicit.

• Leave it implicit in the translation but provide the information in a footnote. Here is a sample footnote:

Balaam blessed the people of Israel instead of cursing them.

• Make it explicit in the translation. For example:

and how Balaam son of Beor blessed you instead (New Living Translation (2004))

Balaam son of Beor: Balaam son of Beor was a prophet (not an Israelite). He hired out his services to others for personal gain. For more information about him, see Numbers 22–24, 2 Peter 2:15–16.

answered: In Hebrew, this phrase means “answered,” “replied,” or “responded.”

Here are some other ways to translate this phrase:

how Balaam son of Beor responded to him (NET Bible)
-or-
what Balaam son of Beor said to him (Contemporary English Version)

6:5c

Remember your journey from Shittim to Gilgal: In Hebrew, this is a clause with no verbs. It is more literally “from (the) Shittim to (the) Gilgal.” Most versions supply additional words such as “and what happened” in order to make the translation sound more natural.

This clause is probably a reference to the people’s journey from Shittim to Gilgal. It is another event from Israel’s history that the LORD wanted the people to remember. Consider placing a cross-reference here to Joshua 3–4.

The miraculous crossing of the Jordan river is probably the main event that the LORD referred to here. Some versions make this referent explicit. For example:

consider the crossing from Shittim to Gilgal (Revised English Bible)

However, it is possible that the reference is both to the crossing of the Jordan river and to other events as well. Most versions translate this clause in a way that leaves the specific events implicit. The Berean Standard Bible above is one example. Here is another example:

[Recall your passage]

From Shittim to Gilgal (Tanakh: The Holy Scriptures)

Shittim: Shittim was a location on the east bank of the Jordan river. The people of Israel camped there before they crossed the river.

Gilgal: Gilgal was a location on the west bank of the Jordan river. It was the first place they camped in the promised land after they crossed the river.

6:5d

so that you may acknowledge the righteousness of the LORD: The LORD wanted the people to remember the events described in 5a–c so that they would know what he did for their benefit.

These actions show that he kept his promise to care for them. In this lawsuit/trial, these actions were evidence that he had done no wrong to them. The people’s complaints against the LORD in 6:3 had no merit.

so that: These words may introduce a reason/purpose or a result.

The first example below introduces the clause as purpose/reason. The second example implicitly introduces the clause as result:

so that you might know the righteous acts of the Lord (New American Standard Bible)
-or-

and ⌊as a result⌋ you will realize what I did in order to save you

In this context there is only a slight difference in meaning between purpose/reason and result, and each implies the other. Translate this word in a way that is natural in your language.

you may acknowledge: This phrase is literally “to know.” Most versions supply a phrase such as you may or “you might” as natural ways to introduce a result or a purpose clause in English. Here the phrase you may or “you might” does not indicate permission or uncertainty.

In Hebrew, the verb that the Berean Standard Bible translates as acknowledge has more than one meaning related to knowing, experiencing, and understanding. In this context, the word may have more than one aspect of meaning.

The following examples are all acceptable ways to translate this phrase:

for you to know (New Jerusalem Bible)
-or-
And you will recognize (Tanakh: The Holy Scriptures)
-or-
and you will realize (Good News Translation)

the righteousness of the LORD: In Hebrew, this clause is more literally “the righteousness(es) of Yahweh.” The righteousness(es) of the LORD were his actions that were faithful to the terms of his covenant with the people of Israel.

The LORD showed his righteousness by saving his people. Some versions make this connection between his righteousness and his saving acts explicit. For example, the New Revised Standard Version and some other versions translate “the righteousness(es) of Yahweh” as “the saving acts of the LORD” or something similar.

Here are some other ways to translate this phrase:

…the Lord has treated you fairly.” (NET Bible)
-or-
…the Lord does what is right.” (New Century Version)

the LORD: Here the LORD referred to himself using third person, the LORD. In some languages, it may be more natural to use a first-person form or a combination of first- and third-person forms. For example:

…what I did in order to save you.” (Good News Translation)
-or-
…when I, the Lord , did everything I could to teach you about my faithfulness.” (New Living Translation (2004))

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Source: SIL Translator’s Notes on Micah 2023

SIL Translator’s Notes on Micah 1:8

SIL Translator’s Notes on Micah 7:9

SIL Translator’s Notes on Micah 6:4

SIL Translator’s Notes on Micah 7:20

SIL Translator’s Notes on Micah 6:15

SIL Translator’s Notes on Micah 1:9

SIL Translator’s Notes on Micah 7:10

SIL Translator’s Notes on Micah 6:5