Mikha 2:13

2:13 The one who can break through barriers will lead them out ¹ 

they will break out, pass through the gate, and leave. ² 

Their king will advance ³  before them,

The Lord himself will lead them. ⁴ 

Mikha 3:4

3:4 Someday these sinners will cry to the Lord for help, ⁵ 

but he will not answer them.

He will hide his face from them at that time,

because they have done such wicked deeds.”

Mikha 4:5

4:5 Though all the nations follow their respective gods, ⁶ 

we will follow ⁷  the Lord our God forever.

Mikha 4:7

4:7 I will transform the lame into the nucleus of a new nation, ⁸ 

and those far off ⁹  into a mighty nation.

The Lord will reign over them on Mount Zion,

from that day forward and forevermore.” ¹⁰ 

Mikha 6:16

6:16 You implement the regulations of Omri,

and all the practices of Ahab’s dynasty; ¹¹ 

you follow their policies. ¹² 

Therefore I will make you an appalling sight, ¹³ 

the city’s ¹⁴  inhabitants will be taunted derisively, ¹⁵ 

and nations will mock all of you.” ¹⁶ 

[2:13]  ¹ tn Heb “the one who breaks through goes up before them.” The verb form is understood as a perfect of certitude, emphasizing the certainty of this coming event.

[2:13]  ² tn The three verb forms (a perfect and two preterites with vav [ו] consecutive) indicate certitude.

[2:13]  sn The “fold” from which the sheep/people break out is probably a reference to their place of exile.

[2:13]  ³ tn The verb form (a preterite with vav [ו] consecutive) indicates certitude.

[2:13]  ⁴ tn Heb “the Lord [will be] at their head.”

[3:4]  ⁵ tn Heb “then they will cry out to the Lord.” The words “Someday these sinners” have been supplied in the translation for clarification.

[4:5]  ⁶ tn Heb “walk each in the name of his god.” The term “name” here has the idea of “authority.” To “walk in the name” of a god is to recognize the god’s authority as binding over one’s life.

[4:5]  ⁷ tn Heb “walk in the name of.”

[4:7]  ⁸ tn Heb “make the lame into a remnant.”

[4:7]  ⁹ tn The precise meaning of this difficult form is uncertain. The present translation assumes the form is a Niphal participle of an otherwise unattested denominative verb הָלָא (hala’, “to be far off”; see BDB 229 s.v.), but attractive emendations include הַנַּחֲלָה (hannakhalah, “the sick one[s]”) from חָלָה (khalah) and הַנִּלְאָה (hannil’ah, “the weary one[s]”) from לָאָה (la’ah).

[4:7]  ¹⁰ tn Heb “from now until forever.”

[6:16]  ¹¹ tn Heb “the edicts of Omri are kept, and all the deeds of the house of Ahab.”

[6:16]  ¹² tn Heb “and you walk in their plans.”

[6:16]  sn The Omride dynasty, of which Ahab was the most infamous king, had a reputation for implementing unjust and oppressive measures. See 1 Kgs 21.

[6:16]  ¹³ tn The Hebrew term שַׁמָּה (shammah) can refer to “destruction; ruin,” or to the reaction it produces in those who witness the destruction.

[6:16]  ¹⁴ tn Heb “her”; the referent (the city) has been specified in the translation for clarity.

[6:16]  ¹⁵ tn Heb “[an object] of hissing,” which was a way of taunting someone.

[6:16]  ¹⁶ tc The translation assumes an emendation of the MT’s עַמִּי (’ammi, “my people”) to עַמִּים (’ammim, “nations”).

[6:16]  tn Heb “and the reproach of my people you will bear.” The second person verb is plural here, in contrast to the singular forms used in vv. 13-15.