It is wise to respect your authority, O Lord! 2
Listen, O nation, and those assembled in the city! 3
or the smaller-than-standard measure I hate so much. 6
6:11 I do not condone the use of rigged scales,
or a bag of deceptive weights. 7
her inhabitants lie, 9
their tongues speak deceptive words. 10
and destroy you because of your sin.
6:14 You will eat, but not be satisfied.
you will not be able to carry it away; 14
if you do happen to carry away something,
I will deliver it over to the sword.
6:15 You will plant crops, but will not harvest them;
you will squeeze juice from the grapes, but you will have no wine to drink. 17
6:16 You implement the regulations of Omri,
and all the practices of Ahab’s dynasty; 18
you follow their policies. 19
Therefore I will make you an appalling sight, 20
and nations will mock all of you.” 23
[6:9] 2 tn Heb “one who sees your name is wisdom.” It is probably better to emend יִרְאֶה (yir’eh, “he sees”) to יִרְאָה (yir’ah, “fearing”). One may then translate, “fearing your name is wisdom.” The
[6:9] 3 tn Heb (apparently) “Listen [to] the staff and the one who appointed it.” Verse 10 then begins with עוֹד (yod, “still” or “again”). The translation assumes an emendation to שִׁמְעוּ מַטֶּה וּמוֹעֵד הָעִיר (shim’u matteh umo’ed ha’ir, “listen, O tribe and the assembly of the city”).
[6:10] 4 tn The meaning of the first Hebrew word in the line is unclear. Possibly it is a combination of the interrogative particle and אִשׁ (’ish), an alternate form of יֵשׁ (yesh, “there is/are”). One could then translate literally, “Are there treasures of sin [in] the house of the sinful?” The translation assumes an emendation to הַאֶשֶּׁה (ha’esheh, from נָשָׁא, nasha’, “to forget”), “Will I forget?” The rhetorical question expects an answer, “No, I will not forget.”
[6:10] sn Merchants would use a smaller than standard measure so they could give the customer less than he thought he was paying for.
[6:11] 7 tn Heb “Do I acquit sinful scales, and a bag of deceptive weights?” The rhetorical question expects an answer, “No, I do not,” and has been translated as a declarative statement for clarity and emphasis.
[6:14] 12 tc The first Hebrew term in the line (וְיֶשְׁחֲךָ, vÿyeshkhakha) is obscure. HALOT 446 s.v. יֶשַׁח understands a noun meaning “filth,” which would yield the translation, “and your filth is inside you.” The translation assumes an emendation to כֹּחַ-וְיֶשׁ (vÿyesh-koakh, “and [if] there is strength inside you”).
[6:14] 13 tn The meaning of the Hebrew term וְתַסֵּג (vÿtasseg) is unclear. The translation assumes it is a Hiphal imperfect from נָסַג/נָשַׂג (nasag/nasag, “reach; overtake”) and that hunting imagery is employed. (Note the reference to hunger in the first line of the verse.) See D. R. Hillers, Micah (Hermeneia), 80.
[6:15] 15 tn Heb “you will tread olives.” Literally treading on olives with one’s feet could be harmful and would not supply the necessary pressure to release the oil. See O. Borowski, Agriculture in Iron Age Israel, 119. The Hebrew term דָּרַךְ (darakh) may have an idiomatic sense of “press” here, or perhaps the imagery of the following parallel line (referring to treading grapes) has dictated the word choice.