Mikha 2:7

2:7 Does the family ¹  of Jacob say, ² 

‘The Lord’s patience ³  can’t be exhausted –

he would never do such things’? ⁴ 

To be sure, my commands bring a reward

for those who obey them, ⁵ 

Mikha 3:8

3:8 But I ⁶  am full of the courage that the Lord’s Spirit gives,

and have a strong commitment to justice. ⁷ 

This enables me to confront Jacob with its rebellion,

and Israel with its sin. ⁸ 

Mikha 3:12

3:12 Therefore, because of you, ⁹  Zion will be plowed up like ¹⁰  a field,

Jerusalem will become a heap of ruins,

and the Temple Mount ¹¹  will become a hill overgrown with brush! ¹² 

Mikha 6:8

6:8 He has told you, O man, what is good,

and what the Lord really wants from you: ¹³ 

He wants you to ¹⁴  promote ¹⁵  justice, to be faithful, ¹⁶ 

and to live obediently before ¹⁷  your God.

[2:7]  ¹ tn Heb “house” (so many English versions); CEV “descendants.’

[2:7]  ² tc The MT has אָמוּר (’amur), an otherwise unattested passive participle, which is better emended to אָמוֹר (’amor), an infinitive absolute functioning as a finite verb (see BDB 55 s.v. אָמַר).

[2:7]  ³ tn The Hebrew word רוּחַ (ruach) often means “Spirit” when used of the Lord, but here it seems to have an abstract sense, “patience.” See BDB 925 s.v. 3.d.

[2:7]  ⁴ tn Heb “Has the patience of the Lord run short? Or are these his deeds?” The rhetorical questions expect the answer, “No, of course not.” The people contest the prophet’s claims that the Lord’s judgment is falling on the nation.

[2:7]  ⁵ tn Heb “Do not my words accomplish good for the one who walks uprightly?” The rhetorical question expects the answer, “Of course they do!” The Lord begins his response to the claim of the house of Jacob that they are immune to judgment (see v. 7a). He points out that the godly are indeed rewarded, but then he goes on to show that those in the house of Jacob are not godly and can expect divine judgment, not blessing (vv. 8-11). Some emend “my words” to “his words.” In this case, v. 7b is a continuation of the immediately preceding quotation. The people, thinking they are godly, confidently ask, “Do not his [God’s] words accomplish good for the one who walks uprightly?”

[3:8]  ⁶ sn The prophet Micah speaks here and contrasts himself with the mercenaries just denounced by the Lord in the preceding verses.

[3:8]  ⁷ tn Heb “am full of power, the Spirit of the Lord, and justice and strength.” The appositional phrase “the Spirit of the Lord” explains the source of the prophet’s power. The phrase “justice and strength” is understood here as a hendiadys, referring to the prophet’s strong sense of justice.

[3:8]  ⁸ tn Heb “to declare to Jacob his rebellion and to Israel his sin.” The words “this enables me” are supplied in the translation for clarification.

[3:12]  ⁹ tn The plural pronoun refers to the leaders, priests, and prophets mentioned in the preceding verse.

[3:12]  ¹⁰ tn Or “into” (an adverbial accusative of result).

[3:12]  ¹¹ tn Heb “the mountain of the house” (so KJV, ASV, NRSV).

[3:12]  ¹² tn Heb “a high place of overgrowth.”

[6:8]  ¹³ sn What the Lord really wants from you. Now the prophet switches roles and answers the hypothetical worshiper’s question. He makes it clear that the Lord desires proper attitudes more than ritual and sacrifice.

[6:8]  ¹⁴ tn Heb “except.” This statement is actually linked with what precedes, “What does he want from you except….”

[6:8]  ¹⁵ tn Heb “to do,” in the sense of “promote.”

[6:8]  ¹⁶ tn Heb “to love faithfulness.”

[6:8]  ¹⁷ tn Heb “to walk humbly [or perhaps, “carefully”] with.”