MIC (Micah)

MIC.1 • MIC.2 • MIC.3 • MIC.4 • MIC.5 • MIC.6 • MIC.7

MIC.1

[MIC.1.1] The word of Yahveh which was to Micah my inheritance, in the days of Yotam, Achaz, and Yechizqiyah, kings of Yehudah, which he had a vision upon Shomron and Virushalaim. [§] devar-yahveh asher hayah el-mikah hamorashtee bimei yotam achaz yechizqiyah malchei yehudah asher-chazah al-shomron virushalaim This verse introduces a prophetic message. "devar" means "word". "yahveh" is the proper name of God. "asher" means "which" or "that". "hayah" means "was". "el" means "to". "mikah" is a proper name. "hamorashtee" means "my inheritance". "bimei" means "in the days of". "yotam", "achaz", and "yechizqiyah" are proper names, the names of kings. "malchei" means "kings of". "yehudah" is a proper name. "chazah" means "he saw" or "he had a vision". "al" means "upon". "shomron" and "virushalaim" are proper names. [MIC.1.2] Listen, all peoples! Pay attention, earth and everything in it! And may my Lord Yahveh be among you as a witness, my Lord from His holy palace. [§] shih-may-oo ah-meem koo-lahm, hahk-shee-vee eh-rets oo-meh-loh-ah; vee-hee ah-do-nai yah-veh bah-chem le-ayd, ah-do-nai may-hay-khal kah-dosh-o. This verse is a call to all nations and the earth to listen. It states that my Lord Yahveh will be a witness among them, my Lord from His holy palace. [MIC.1.3] Behold, surely Yahveh goes forth from his place and will descend and tread upon the heights of the land. [§] kee-hee-neh Yahveh yo-tseh mee-meh-ko-moh ve-ya-rahd ve-da-rach al-bah-moh-tay ah-rets This verse describes Yahveh leaving his place and descending to tread upon the heights of the land. "kee-hee-neh" means "behold, surely". "yo-tseh" means "he goes out, he comes forth". "mee-meh-ko-moh" means "from his place". "ve-ya-rahd" means "and he will descend". "ve-da-rach" means "and he will tread". "al-bah-moh-tay" means "upon the heights". "ah-rets" means "the land". [MIC.1.4] And the mountains will melt beneath him, and the valleys will be split open, like wax before the fire, like water poured out in a descent. [§] ve-na-mas-soo heh-ha-rim tach-taw-tee-yoo ve-ha-a-ma-kim yit-ba-ka-oo ka-do-nag mip-nei ha-esh ke-ma-yim moo-gar-eem be-mo-rad. This verse describes a dramatic, powerful scene of God’s arrival or manifestation. ‘Mountains melt’ suggests immense heat and power. ‘Valleys split’ reinforces this idea of the earth being reshaped by a force. The simile compares this effect to wax before fire or water flowing downhill, emphasizing the unstoppable and natural way this power works. [MIC.1.5] Because of the transgression of Jacob, all of this has come to pass, and because of the sins of the house of Israel, where is the transgression of Jacob? Is it not Samaria? And where are the high places of Judah? Is it not Jerusalem? [§] b'pesha ya'akov kol-zot u'v'chatot beit yisrael mi-pesha ya'akov halo shomron u'mi bamot yehudah halo yerushalayim. This verse poses a rhetorical question concerning the sin of Jacob and the house of Israel. It asks where the iniquity of Jacob is found, answering that it is found in Samaria and the high places of Judah, specifically in Jerusalem. "Pesha" means transgression or iniquity. "Chatot" refers to sins. "Bamot" means high places, where idolatrous worship often occurred. "Halo" is an interrogative particle meaning “is it not?” or “surely?”. [MIC.1.6] I will make Samaria a heap of ruins in the field, for plantings of a vineyard. And I will carry its stones to the valley, and I will uncover its foundations. [§] vəsamtī šomrōn lə‘ī haśśādeh ləmaṭṭā‘ēy kārem vəhigartī lagay ‘ăvānēhā v’yissōdēhā ‘ăgalleh. This verse describes a prophecy of destruction for Samaria. The verbs indicate that Samaria will be made like a heap of ruins in a field, its stones will be carried away to the valley, and its foundations will be uncovered. ‘El is not explicitly present in this verse, so it is not translated. The verse primarily deals with actions affecting a place (Samaria). [MIC.1.7] And all her carved images will be struck down, and all her ornaments will be burned with fire, and all her idols I will make desolate, for from the ornament of a prostitute she gathered them, and to the ornament of a prostitute they will return. [§] vekhol-pesileha yukhatu vekhol-etnaneiha yisarfu ba'esh vekhol-atzaveha asim shmama ki me'etnan zona kibatza ve'ad-etnan zona yashuvu. This verse describes the destruction of idols and their associated objects. 'Pesileha' refers to her carved images, 'etnaneiha' refers to her ornaments, and 'atzaveha' refers to her idols. The verse states that these idols were collected from a prostitute and will return to a prostitute, signifying their worthlessness and association with impurity. [MIC.1.8] Because of this, I will wail and I will cry. I will go desolate and naked. I will make a lamentation like jackals, and mourning like daughters of the ostrich. [§] al-zot es-peh-dah veh-ee-lee-lah eel-khah shoh-lahl veh-ah-rohm eh-eh-seh mis-peh-deh kah-tah-neem veh-eh-vel ki-vee-not yah-ah-nah. This verse describes a lamentation and mourning. "al-zot" means "because of this". "es-peh-dah" means "I will wail". "veh-ee-lee-lah" means "and I will cry". "eel-khah" means "I will go". "shoh-lahl" means "desolate". "veh-ah-rohm" means "and naked". "eh-eh-seh" means "I will make". "mis-peh-deh" means "lamentation". "kah-tah-neem" means "like jackals". "veh-eh-vel" means "and mourning". "ki-vee-not yah-ah-nah" means "like daughters of the ostrich". The verse depicts a state of profound grief, expressing it through wailing, crying, and a willingness to become desolate and vulnerable in mourning. [MIC.1.9] For oppressed are her wounds, for it came to Judah, it touched to the gate of my people, to Jerusalem. [§] ki anusha makoteha ki va'a ad-yehuda naga ad-sha'ar ami ad-yerushalayim. This verse describes a devastating attack. 'Anusha' refers to being feeble, or oppressed. 'Makoteha' means her wounds or blows. 'Va'a' means it came. 'Ad-yehuda' means to Judah. 'Naga' means it touched or afflicted. 'Ad-sha'ar ami' means to the gate of my people. 'Ad-yerushalayim' means to Jerusalem. The verse depicts the destructive force reaching Judah, touching the gate of God's people, and arriving at Jerusalem. [MIC.1.10] Concerning Gat, do not announce it; concerning weeping, do not weep. In the house of dust, dust I have rolled in. [§] Bəgat al-tagidu, bako al-tibku, bəbet lə‘afra ‘afar hitpalashti. This verse contains commands relating to mourning. 'Bəgat' refers to Gat, a Philistine city. 'Al-tagidu' means 'do not tell'. 'Bako' refers to weeping. 'Al-tibku' means 'do not weep'. 'Bəbet lə‘afra' means 'in the house of dust'. '‘Afar hitpalashti' means 'dust I have rolled in'. The verse is a lament, likely after the death of a significant figure. [MIC.1.11] A Hebrew woman dwells beautifully, a noble woman in shame has not gone out. A dwelling of small cattle is in grief, the house of holding will take from you his position. [§] Ivree lachem yoshevet shafir aryah boshet lo yatsa yoshevet tzaanan mispad beit haetzel yikach michem emdato This verse is complex and poetic, dealing with imagery of a Hebrew woman and a house of holding. 'Ivree' refers to a Hebrew person, specifically a woman in this context. 'Yoshevet' means 'dwelling' or 'sitting'. 'Shafir' is beautiful or lovely. 'Aryah' means a lioness, but also figuratively, a strong or noble woman. 'Boshet' means shame. 'Yatsa' means to go out or emerge. 'Tzaanan' means small cattle, implying a pastoral setting. 'Mispad' means grief or sorrow. 'Beit haetzel' literally means 'house of holding', suggesting a place of confinement or security. 'Yikach michem emdato' means 'He will take from you his standing' or 'his position'. [MIC.1.12] For a change to goodness happened to the dweller in Marah, for evil came down from Yahveh to the gate of Jerusalem. [§] ki-kha-lah le-tov yo-she-vet ma-rot ki-ya-rad ra mei-et Yahveh le-sha-ar Yerushalaim. This verse discusses something good happening to the one dwelling in Marah, but also states that evil came down from Yahveh to the gate of Jerusalem. 'Ki' means 'for' or 'because'. 'Chalah' means 'to be sick' or 'to be afflicted', but in this context can mean 'to be changed' or 'to experience'. 'Tov' means 'good'. 'Yoshevet' means 'dweller' or 'one who sits'. 'Marot' is a place name. 'Yarad' means 'to descend' or 'to come down'. 'Ra' means 'evil' or 'bad'. 'Mei-et' means 'from'. 'Yahveh' is the proper name of God. 'Le-sha-ar' means 'to the gate of'. 'Yerushalaim' is the name of the city, Jerusalem. [MIC.1.13] Harness the chariot to the swift one dwelling in Lachish; she is the beginning of sin, daughter of Zion, for in you were found the transgressions of Israel. [§] retom hamerchava larekesh yoshevet lachish reishit chatat hi levat tziyon ki vach nimts’u pish’ei yisrael This verse uses vivid imagery and appears to be a prophetic condemnation. Let's break down the key terms: 'retom' likely refers to harnessing or attaching. 'hamerchava' refers to the chariot. 'larekesh' seems to indicate a destination or purpose relating to swiftness. 'yoshevet lachish' translates as 'the one dwelling in Lachish', a city in Judah. 'reishit chatat' means 'the beginning of sin'. 'levat tziyon' translates as 'daughter of Zion'. 'nimts’u' means 'were found'. 'pish’ei yisrael' refers to 'the transgressions of Israel'. The verse essentially accuses the inhabitant of Lachish of being the source of Israel’s sin, and their chariot is harnessed for that purpose. [MIC.1.14] Therefore you will give releases regarding the inheritance of Gat, the houses of Akziv, to Akzav, to the kings of Israel. [§] lakhen titni shilluchim al moreshet Gat batei Akziv leAkzav lemalchei Yisrael. This verse is a command. 'Lakhen' means 'therefore'. 'Titni' means 'you will give'. 'Shilluchim' means 'releases' or 'dismissals'. 'Al' means 'upon' or 'regarding'. 'Moreshet' means 'inheritance'. 'Gat' is a place name. 'Batei' means 'houses of'. 'Akziv' is a place name. 'LeAkzav' means 'to Akzav'. 'LeMalchei' means 'to the kings of'. 'Yisrael' is 'Israel'. Therefore, the verse is a command to send releases or dismissals concerning the inheritance of Gat, the houses of Akziv, to Akzav, to the kings of Israel. [MIC.1.15] Still, the heir of my father to you dwells in Mareshah, to Adulam will come the glory of Israel. [§] Od hayoresh avi lach yoshevet Mareshah ad-Adulam yavo k'vod Yisrael. This verse describes the inheritance that will come to a person. 'Od' means 'still' or 'yet'. 'Hayoresh' means 'the heir'. 'Avi' means 'my father'. 'Lach' means 'to you'. 'Yoshevet' means 'dwelling' or 'seated'. 'Mareshah' is a place name. 'Ad-Adulam' means 'to Adulam'. 'Yavo' means 'will come'. 'K'vod' means 'glory' or 'honor'. 'Yisrael' means 'Israel'. [MIC.1.16] Be bald and stripped upon the sons of your pleasures. Widen your baldness like an eagle, for they have departed from you. [§] qar-chee vah-go-zee al-b'-nay ta-ah-noo-gai-keekh har-khee-vee qar-cha-tekh kah-neh-sher kee gah-loo mee-mekh. This verse uses poetic language and imagery. "Qarchee" and "vagozee" are related to baldness, likely referring to a metaphorical stripping away of comfort. "B’nei ta’anugayik" means ‘sons of your delights’ - these are things that brought pleasure. "Harkheevi" means ‘widen’ or ‘make broad’. "Qarchatek" refers to your baldness. “Kanesher” means like an eagle. “Galu mimekh” means ‘they have gone from you’.

MIC.2

[MIC.2.1] Behold, those who contemplate wickedness and perform evil, upon their couches they will do it, in the light of the morning, for God has power over their hand. [§] hoy khosh-vey-ah-ven oo-po-ay-lay rah al-mish-keh-vo-tam be-or ha-bo-ker ya-ah-soo-ha ki yesh-le-el yad-am. This verse addresses those who contemplate wickedness and perform evil. It describes their actions taking place in the light of morning, and asserts that God has power over them. 'Hoy' is an interjection, a call to attention or lament. 'Khosh-vey-ah-ven' literally means 'thinkers of evil'. 'Po-ay-lay rah' means 'doers of evil'. 'Mish-keh-vo-tam' refers to their couches or beds, indicating the place where they plan or enact these deeds. 'Ha-bo-ker' is 'the morning', and 'yad-am' means 'hand of them', conveying God's power over them. [MIC.2.2] And they coveted fields and stole, and took houses, and oppressed a man and his house, and a person and his inheritance. [§] ve-chamdu sadot ve-gazalu u-batim ve-nasau ve-ashku geber u-beito ve-ish ve-nachalato. This verse describes a situation of covetousness and injustice. 'Chamdu' means they desired or coveted. 'Sadot' means fields. 'Gazalu' means they stole. 'Batim' means houses. 'Nasau' means they carried away or took. 'Ashku' means they oppressed. 'Geber' means a man, or person. 'Beito' means his house. 'Ish' means a man, or person. 'Nachalato' means his inheritance or property. The 'u' preceding many of these words is a conjunction meaning 'and'. [MIC.2.3] Therefore, thus says Yahveh, behold, I am thinking evil concerning this family, which will not make to cease your necks, and you will not go haughtily, for it is an evil time. [§] lakhen koh amar Yahveh hineni choshev al-hamishpacha hazot ra'ah asher lo-tamishu misham tzavvoreichem velo telechu romah ki et ra'ah hi. This verse comes from Jeremiah 7:16. 'Lakhen' means therefore. 'Koh amar' means thus says. 'Yahveh' is the proper name of God. 'Hineni' means behold, here I am. 'Choshev' means thinking. 'Al-hamishpacha hazot' means concerning this family. 'Ra'ah' means evil. 'Asher' means which. 'Lo-tamishu' means you will not make to cease. 'Misham' means from there. 'Tzavvoreichem' means your necks. 'Velo telechu' means and you will not go. 'Romah' means haughtily. 'Ki' means for. 'Et ra'ah hi' means it is an evil time. [MIC.2.4] On that day, a lament will be sung about you, and alas, alas, alas it is said, "The despoiler has despoiled us, a portion of my people he will exchange! How will he complete for me the restoration of our fields, he will divide!" [§] bay-yohm ha-hoo yee-sah ah-lay-kem ma-shahl ve-nah-heh ne-hee nih-yah ah-mar shah-dode ne-shah-doo-noo hey-lek am-mee ya-meer eh-eek ya-meesh lee le-shoh-vev sah-day-nee yee-khah-lek. This verse speaks of a lament and a prophecy concerning the loss of land and inheritance. "Bayom hahu" means "on that day." "Yissa" means "he will lift up" or "he will sing." "Mashal" means "a parable" or "a lament." "Nahah nehi nihyah" is a poetic expression meaning 'alas, alas, alas'. "Shadod" is translated as 'despoiler' and refers to a force causing destruction. "Neshaddu" means 'we are despoiled.' "Heylek ammi" means 'a portion of my people.' "Yamir" means 'he will exchange.' "Yamish" is a root meaning to end, cease, or complete. "Shovev sadeinu" means 'restoring our fields.' "Yechallek" means 'he will divide.' [MIC.2.5] Therefore, you shall not have one casting a rope by lot in the assembly of Yahveh. [§] lakhen lo-yihyeh lekha mashlikh chevel begoral bikhal yevaveh. This verse contains a prohibition. "Lakhen" means therefore. "Lo-yihyeh lekha" means 'there will not be for you'. "Mashlikh chevel begoral" means 'one casting a rope by lot'. "Bikhal yevaveh" means 'in the assembly of Yahveh'. Therefore, the verse prohibits someone from casting lots to determine something within the assembly of Yahveh. [MIC.2.6] Do not drip, they will drip. They will not drip for these. Their failures will not be covered. [§] al tatifu yatifuun lo yatifu la'elleh lo yissa k'limmot This verse contains several instances of the root 'nataph' meaning 'to drip' or 'to fall in drops'. The verse appears to be a warning against relying on sources that will ultimately fail to provide. 'Elleh' refers to 'these' or 'those'. 'Klimmot' means 'failures' or 'defects'. The verse uses a repetitive structure to emphasize the futility of relying on these failing sources. [MIC.2.7] Is it said, house of Jacob, that the spirit of Yahveh is too short? Or are these his deeds? Will not my words benefit those who walk uprightly? [§] he-amur beit-yaakov ha-katsar ruach Yahveh im-eleh ma'alalav ha-lo devarai yeitiyvu im ha-yashar holech. This verse comes from Isaiah 50:10-11. It begins by addressing the house of Jacob. It then questions whether the spirit of Yahveh is too short or if these are his deeds. Finally, it asks if his words will not benefit those who walk uprightly. [MIC.2.8] And yesterday my people were roused by an enemy, before peace, a covering you plunder from those who pass by, with the confidence of those who return from war. [§] ve'etmol ami le'oyev yekomem mimul shalmah eder tafshitun me'ovrim betach shuvei milchamah. This verse describes a situation where a people are being roused by an enemy, potentially referencing a past event. 'Etmol' means yesterday or of old. 'Ami' means my people. 'Le'oyev' means to an enemy. 'Yekomem' means they rise up or are roused. 'Mimul' means before or in the presence of. 'Shalmah' means peace or completeness. 'Eder' means a flock or covering. 'Tafshitun' means you strip or plunder. 'Me'ovrim' means those who pass by or transgressors. 'Betach' means security or confidence. 'Shuvei milchamah' means those who return from war. [MIC.2.9] The women of my people, you will be driven out from the house of their delight. From over their infants, you will take their splendor forever. [§] nəšê ‘ammî təgāršûn mibbêt ta‘ănugêhā mē‘al ‘ōlālêhā tiqḥū hădārî lə‘ōlām. This verse describes a judgment against the women of the people. ‘nəšê ‘ammî’ means “women of my people”. ‘təgāršûn’ means “you will be driven out”. ‘mibbêt ta‘ănugêhā’ means “from the house of their delight”. ‘mē‘al ‘ōlālêhā’ means “from over their infants”. ‘tiqḥū’ means “you will take”. ‘hădārî’ means “their splendor”. ‘lə‘ōlām’ means “forever”. [MIC.2.10] Arise and go, for not this is the resting place, because of impurity it binds, and a leaping rope exists. [§] qumu ulechu ki lo-zoat hamnucha ba'avur tum'ah techabel vechevel nimratz. This verse consists of several words. "Qumu" means "arise". "Ulechu" means "and go". "Ki" means "because" or "for". "Lo-zoat" means "not this". "Hamnucha" means "the resting place". "Ba'avur" means "because of". "Tum'ah" means "impurity". "Techabel" means "it binds". "Vechevel" means "and a rope". "Nimratz" means "leaping". Therefore, the verse speaks of arising and going because this resting place binds due to impurity, and a leaping rope exists. [MIC.2.11] If a man walks with spirit and falsehood, deceivingly turning to you with wine and strong drink, then it will be that he preaches to this people. [§] loo-eesh holekh roo-akh vashaker kizayv atif lacha layyin velashechar vehayah matif ha-am ha-zeh. This verse describes a situation where someone walks with spirit and falsehood, deceiving, and then preaches to the people. "Loo-eesh" refers to a man or someone. "Holekh" means to walk. "Roo-akh" means spirit. "Vashaker" means and falsehood. "Kizayv" means deceivingly or falsely. "Atif" means to turn to or address. "Lacha" means to you. "Layyin" means to wine. "Velashechar" means and strong drink. "Vehayah" means and it will be. "Matif" means to preach or proclaim. "Ha-am" means the people. "Ha-zeh" means this. [MIC.2.12] I will gather, I will gather Jacob, all of you. I will collect, I will collect the remnant of Israel together. I will place them like sheep in an enclosure, like a flock within the word. They will be exceedingly numerous from mankind. [§] ʼăsōp ʼĕʼĕsōp yaʻăqōv kullāk qabbēts ʼăqabbēts śʼĕʼērīt yisraʼēl yaḥad ʼăśīmenū kəṣōʼān bāṣrâ kəʻēder bəṯōḵ hāddāvər t’hīmenāh mēʼādām. This verse speaks of a gathering of Jacob and a collection of the remnant of Israel. The imagery used is that of sheep being gathered into an enclosure and then into a fold. It refers to a future time when these people will be brought together. The phrase 'from mankind' implies a separation or distinction from others. [MIC.2.13] The breaker ascended before them, they broke through and passed through the gate, and they went out through it. Their king passed before them, and Yahveh was at their head. [§] alah haforetz lifanehem partzu vaya'avoru sha'ar vaya'etzu bo vaya'avor malkam lifanehem vayahveh beroshom. This verse describes a force breaching a gate and passing through it, with their king leading and Yahveh at their head. "alah" means 'to ascend, to go up, but here it implies a forceful advance'. "haforetz" means 'the breaker, the one who breaches'. "lifanehem" means 'before them'. "partzu" means 'they broke through'. "vaya'avoru" means 'and they passed'. "sha'ar" means 'gate'. "vaya'etzu bo" means 'and they went out through it'. "malkam" means 'their king'. "beroshom" means 'at their head'. "vayahveh" means 'and Yahveh'.

MIC.3

[MIC.3.1] And I said, "Hear now, heads of Jacob, and officials of the house of Israel. Is it not to you that knowledge of the justice belongs?" [§] va'omar shime'u-na rash'ei ya'akov u'qitzinei beit yisra'el halo lachem lada'at et-hamishpat This verse is addressed to the leaders of Jacob and the officials of the house of Israel. The speaker is asking if it is not to them that knowledge of justice belongs. 'Va'omar' means 'and I said.' 'Shime'u-na' is an imperative, meaning 'hear now.' 'Rash'ei' means 'heads of.' 'Ya'akov' is Jacob. 'U'qitzinei' means 'and officials of.' 'Beit' means 'house of.' 'Yisra'el' is Israel. 'Halo' is an interrogative particle, similar to 'is it not?' 'Lachem' means 'to you.' 'Lada'at' means 'to know.' 'Et-hamishpat' means 'the justice.' [MIC.3.2] The haters of good and the lovers of evil, robbers of their skin from over them, and their flesh from over their bones. [§] soh-nay tohv veh-oh-hay-vee rah-ah goz-lay oh-rahm may-ah-lay-hem oo-sheh-ahm may-ahl ah-tzmoh-tam This verse describes the fate of those who hate good and love evil. 'Soh-nay' means 'haters of'. 'Tohv' means 'good'. 'Veh' means 'and'. 'Oh-hay-vee' means 'lovers of'. 'Rah-ah' means 'evil'. 'Goz-lay' means 'robbers of'. 'Oh-rahm' means 'their skin'. 'May-ah-lay-hem' means 'from over them'. 'Oo-sheh-ahm' means 'and their flesh'. 'May-ahl ah-tzmoh-tam' means 'from over their bones'. The verse depicts a gruesome image of those who choose wickedness being stripped bare. [MIC.3.3] And those who ate the remaining of my people, and their skin from upon them they stripped, and their bones they shattered, and they spread it as one would in a pot, and as flesh within a caldron. [§] va'asher akhlu shear ammi ve'oram me'alehem hifshitu ve'et atzmoteyhem pitzechu ufarsoo ka'asher ba'sir uchevasar betoch kalahat. This verse describes a gruesome scene. 'asher' means 'which' or 'that'. 'aklu' means 'they ate'. 'shear' means 'remaining' or 'rest of'. 'ammi' means 'my people'. 'oram' means 'their skin'. 'me'alehem' means 'from upon them'. 'hifshitu' means 'they stripped'. 'etzmoteyhem' means 'their bones'. 'pitzechu' means 'they shattered'. 'farsoo' means 'they spread out'. 'ka'asher' means 'as'. 'ba'sir' means 'in the pot'. 'uchevasar' means 'and the flesh'. 'betoch' means 'within'. 'kalahat' means 'caldron'. The verse speaks of people eating the remnants of God's people, stripping their skin, shattering their bones, and spreading them as one would spread flesh within a caldron. [MIC.3.4] Then they will cry out to Yahveh, but He will not answer them, and He will hide His face from them at that time, as their deeds were evil. [§] az yiz'ku el-Yahveh v'lo ya'ane otam v'yaster panav mehem ba'et hahi ka'asher here'u ma'aleheihem. This verse describes a situation where people cry out to Yahveh, but He does not answer them, and hides His face from them because of their evil deeds. Let's break down the names: 'az' means 'then'; 'yiz'ku' means 'they will cry out'; 'el' means 'to/towards'; 'Yahveh' is the proper name of God; 'v'lo' means 'and not'; 'ya'ane' means 'He will answer'; 'otam' means 'them'; 'v'yaster' means 'and He will hide'; 'panav' means 'His face'; 'mehem' means 'from them'; 'ba'et hahi' means 'at that time'; 'ka'asher' means 'as/like'; 'here'u' means 'were evil'; and 'ma'aleheihem' means 'their deeds'. [MIC.3.5] Thus says Yahveh concerning the prophets who mislead my people, those who bite with their teeth and call peace, and who will not give action to their words, and who declare war holy upon Him. [§] koh amar Yahveh al-han'vi'im hamat'im et-ami hanosh'khim b'shin'eihem v'kar'u shalom va'asher lo-yiten al-pihem v'kid'shu alav mil'khama. This verse describes Yahveh's condemnation of prophets who mislead the people. It accuses them of preaching peace while secretly planning war, and of acting contrary to Yahveh’s word. 'Koh amar' means 'thus says'. 'Han'vi'im' refers to prophets. 'Hamat'im' means misleading. 'Et-ami' means 'my people'. 'Hanosh'khim' means biting or gnashing. 'B'shin'eihem' means 'with their teeth'. 'V'kar'u' means 'and they call'. 'Shalom' means peace. 'Va'asher' means 'and which/who'. 'Lo-yiten' means 'will not give'. 'Al-pihem' means 'on their mouth/words'. 'V'kid'shu' means 'and they sanctify/declare holy'. 'Alav' means 'on Him'. 'Mil'khama' means war. [MIC.3.6] Therefore, night is for you, removing vision, and darkness is for you, removing enchantment. And the sun has set upon the prophets, and the day has become gloomy for them. [§] lakhen laylah lakhem mechazon vechashkah lakhem miksom ubah hashemesh al haneviim veqadar aleihem hayom This verse speaks of a time when vision is taken away and darkness falls upon people, and the sun sets upon the prophets, causing the day to be gloomy for them. 'Lakhen' means 'therefore'. 'Laylah' means 'night'. 'Lakhem' means 'to you'. 'Mechazon' means 'vision'. 'Vechashkah' means 'and darkness'. 'Miksom' means 'from enchantment'. 'Ubah' means 'and came'. 'Hashemesh' means 'the sun'. 'Al' means 'upon'. 'Haneviim' means 'the prophets'. 'Veqadar' means 'and darkened'. 'Aleihem' means 'upon them'. 'Hayom' means 'the day'. [MIC.3.7] They will be ashamed, the seers, and the diviners will cover themselves, and all of them will cover their mouths, because there is no answer from the Gods. [§] uvoshu hachozim vechafru hakosmim veatu al safam kullam ki ein maaneh elohim. This verse describes the shame and covering of the mouths of seers and diviners because God does not answer them. "Uvoshu" means they will be ashamed. "Hachozim" are the seers. "Vechafru" means they will dig or cover. "Hakosmim" are the diviners. "Veatu" means they will cover. "Al safam" means on their lips. "Kullam" means all of them. "Ki" means because. "Ein" means there is no. "Maaneh" means answer. "Elohim" means the Gods. [MIC.3.8] But I have filled myself with the strength of the spirit of Yahveh, and with judgment and strength, to declare to Jacob his transgression, and to Israel his sin. [§] ve'ulam anochi male'ti koch et-ruach Yahveh u'mishpat u'gevurah le'hagid le'Ya'akov pish'o u'le'Yisrael chatato. This verse describes being filled with the spirit of Yahveh, and with judgment and strength, in order to declare sin to Jacob and Israel. 'Ulam' means 'but' or 'however'. 'Anochi' means 'I'. 'Male'ti' means 'I have filled'. 'Koch' means 'strength'. 'Et' is a grammatical particle. 'Ruach' means 'spirit' or 'wind'. 'Yahveh' is the proper name of God. 'U'mishpat' means 'and judgment'. 'U'gevurah' means 'and strength'. 'Le'hagid' means 'to declare' or 'to tell'. 'Le'Ya'akov' means 'to Jacob'. 'Pish'o' means 'his transgression' or 'his sin'. 'U'le'Yisrael' means 'and to Israel'. 'Chatato' means 'his sin'. [MIC.3.9] Listen, heads of the house of Jacob and officials of the house of Israel, you who hate justice and pervert all that is right. [§] Shim'u-na zot rash'ei beit Ya'akov u-k'tzinei beit Yisra'el ha-m'ta'avim mishpat ve'et kol-ha-yesharah y'akkeshu. This verse is addressed to the leaders of the houses of Jacob and Israel. It accuses them of hating justice and perverting all that is right. 'Shim'u-na' is an interjection meaning 'listen'. 'Rash'ei' means 'heads' or 'leaders'. 'K'tzinei' means 'officials' or 'princes'. 'M'ta'avim' means 'those who hate'. 'Y'akkeshu' means 'they pervert'. [MIC.3.10] One who builds Zion does so with blood, and Jerusalem with perversity. [§] Boneh Tziyon bedamim veYerushalayim be'avlah. This verse describes a building of Zion with blood and Jerusalem with iniquity. 'Boneh' means 'builder' or 'one who builds'. 'Tziyon' is Zion. 'Bedamim' means 'with blood' or 'in blood'. 'VeYerushalayim' means 'and Jerusalem'. 'Be'avlah' means 'with iniquity' or 'in perversity'. [MIC.3.11] Their heads judge for a bribe, and their priests instruct for a price, and their prophets divine for money. But we rely on Yahveh, saying, "Surely Yahveh is among us. Evil will not come upon us." [§] ra\-sheh\-ha bee\-shoh\-had yish\-po\-too vee\-koh\-heh\-ha bee\-meh\-heer yo\-roo oo\-nev\-ee\-eh\-ha bee\-keh\-sef yik\-so\-mu vee\-al Yahveh yish\-a\-eh\-nu leh\-om\-or hah\-loh Yahveh bee\-kir\-beh\-nu loh\-tah\-vo\-ah ah\-leh\-nu rah\-ah. This verse describes corruption among leaders – heads, priests, and prophets – who are motivated by bribes and payment. Despite this corruption, the people place their trust in Yahveh, believing that He is present with them and will protect them from evil. [MIC.3.12] Therefore, because of you, Zion will become a ploughed field, and Jerusalem will be ruins, and the mountain of the house will be like the high places of a forest. [§] lakhen biglalkhem tsiyon sadeh tekharev viyrushalayim ayin tihyeh vehar habayit levamot ya'ar. This verse describes a consequence of actions taken by a people, resulting in desolation for Zion and Jerusalem. 'Lakhen' means therefore. 'Biglalkhem' means because of you. 'Tsiyon' is Zion. 'Sadeh' is field. 'Tekharev' means will be laid waste. 'Viyrushalayim' is and Jerusalem. 'Ayin' means a ruin. 'Tihyeh' means will be. 'Vehare habayit' is and the mountain of the house. 'Levamot' means to high places. 'Ya'ar' means a forest.

MIC.4

[MIC.4.1] And it will be, at the end of the days, the mountain of Yahveh will be established as the chief of the mountains, and it will be lifted up from the hills, and nations will flow to it. [§] vehaya be'acharit hayamim yihyeh har beit-Yahveh nakhon berosh heharim venissa hu migbe'ot venaharu alav amim. This verse describes a future time when the mountain of the house of Yahveh will be established as the chief of the mountains, rising above the hills, and nations will flow to it. Let's break down each component for literal translation: 'vehaya' means 'and it will be', 'be'acharit' means 'at the end of', 'hayamim' means 'the days', 'yihyeh' means 'will be', 'har' means 'mountain', 'beit-Yahveh' means 'house of Yahveh', 'nakhon' means 'established/firm', 'berosh' means 'at the head of', 'heharim' means 'the mountains', 'venissa' means 'and it will be lifted up', 'hu' means 'it', 'migbe'ot' means 'from the hills', 'venaharu' means 'and will flow', 'alav' means 'to it', 'amim' means 'nations'. [MIC.4.2] And many nations will go and say, "Come, let us go up to the mountain of Yahveh and to the house of the God of Jacob, that He may teach us His ways, and we may walk in His paths." For from Zion will law go forth, and the word of Yahveh from Jerusalem. [§] vehalkhu goyim rabim ve'amru lechu vene'aleh el har-Yahveh vel beit Elohei Ya'akov veyoreinu midrachav venelechah be'orchotav ki mitsiyon tetsa torah udvar-Yahveh miYerushalayim. This verse describes a time when many nations will journey to Mount Yahveh and the house of the God of Jacob, seeking instruction from His ways and desiring to walk in His paths. It states that the law (Torah) will originate from Zion, and the word of Yahveh from Jerusalem. [MIC.4.3] And Yahveh will judge between many peoples and rebuke mighty nations to a distant land. And they will forge their swords into plowshares and their spears into pruning hooks. No nation will lift up sword against nation, and they will learn warfare no more. [§] v'shafat bein amim rabim v'hochich l'goiyim atzumim ad-rachok v'chittu charvoteihem l'itim v'chaniteihem l'mazmerot lo-yis'u goi el-goi cherev v'lo-yilmedun od milchama. This verse describes a future time of peace established by Yahveh. It details a judgment between numerous peoples and a rebuke of powerful nations, resulting in the repurposing of weapons for peaceful uses. The ultimate outcome is that nations will no longer wage war against each other, nor will they learn the art of warfare. [MIC.4.4] And they shall dwell, every man under his vine and under his fig tree, and there is none who makes afraid, for the mouth of Yahveh of hosts has spoken. [§] ve-yashvu ish tachat gefno ve-tachat te’enato ve-ein macharid ki-pi Yahveh tzva’ot dibber. This verse describes a time of peace and security. 've-yashvu' means 'and they shall dwell'. 'ish' means 'man'. 'tachat gefno' means 'under his vine'. 've-tachat te’enato' means 'and under his fig tree'. 've-ein macharid' means 'and there is none who makes afraid'. 'ki-pi Yahveh tzva’ot dibber' means 'for the mouth of Yahveh of hosts has spoken'. The verse implies a time of such security that no one will challenge or frighten another. [MIC.4.5] For all the peoples will walk, each in the name of their gods, and we will walk in the name of Yahveh, our God, forever and ever. [§] ki kol-ha'ammim yelchu ish b'shem elohav v'anachnu nelech b'shem-Yahveh eloheinu l'olam va'ed. This verse speaks of nations walking in the name of their gods, and contrasts that with the people of Israel walking in the name of Yahveh, their God, forever. 'Ki' means 'for' or 'because'. 'Kol' means 'all'. 'Ha'ammim' means 'the peoples' or 'the nations'. 'Yelchu' means 'they will walk'. 'Ish' means 'each' or 'a man'. 'B'shem' means 'in the name of'. 'Elohav' means 'their gods'. 'V'anachnu' means 'and we'. 'Nelech' means 'we will walk'. 'B'shem-Yahveh' means 'in the name of Yahveh'. 'Eloheinu' means 'our God'. 'L'olam va'ed' means 'forever and ever'. [MIC.4.6] In that day, declares Yahveh, I will gather the lame, and I will gather the scattered, and those whom I have afflicted. [§] bay-yohm ha-hoo-ah ne-oom-yeh-ho-vah oh-sfeh ha-tso-leh-ah veh-han-nid-dah-ah ah-kah-beh-tzah vah-ah-shehr ha-reh-oh-tee. This verse speaks of a future day when Yahveh will gather those who are lame and those who are scattered, even those whom he has afflicted. "Bay-yohm" means "in the day". "Ha-hoo-ah" means "that". "Ne-oom" means "declares" or "says". "Yehovah" is Yahveh. "Osfeh" means "I will gather". "Ha-tsolehah" means "the lame". "Veh-han-nid-dah-ah" means "and the scattered". "Akabetzah" means "I will gather". "Va-asher" means "and those". "Hareoti" means "I have afflicted". [MIC.4.7] And I will set the rib as a remnant, and the nations to a great nation, and Yahveh will reign over them on Mount Zion from now and forever. [§] vesamti et hatzoleah lishe'erit vehanahalah legoy atzum umalak Yahveh aleihem behar Tziyon me'atah ve'ad olam. This verse describes God's plan for the remnant and the nations. "vesamti" means "and I will set." "etzoleah" means "the rib" (referencing the remnant, or those who remain). "lishe'erit" means "as a remnant." "vehanahalah" means "and the nations". "legoy atzum" means "to a great nation". "umalak Yahveh" means "and Yahveh will reign". "aleihem" means "over them". "behar Tziyon" means "on Mount Zion". "me'atah ve'ad olam" means "from now and forever". [MIC.4.8] And you are a tower of a strong fold, dim daughter of Zion. Your ornaments you will wear, and the first rule will come, the kingdom of the daughter of Jerusalem. [§] ve-atah mig-dal-eh-der o-fel bat-tzee-yon ah-dey-kah teh-ah-teh oo-vah-ah ha-mem-sha-lah ha-ree-sho-nah mam-le-chet le-bat-ye-roo-sha-lim. This verse uses several names and descriptive terms. "atah" means "you". "migdal" means "tower". "eder" means "stronghold" or "fold". "Opel" is a descriptive term, likely meaning "dim" or "obscured". "Bat-Tziyon" means "daughter of Zion". "Adeyka" refers to "your ornaments". "Te’ateh" means "you will wear" or "will be adorned with". “Memshala” means “rule” or “government.” “Rishona” means “first.” “Mamlechet” means “kingdom.” “Bat-Yerushalim” means “daughter of Jerusalem”. [MIC.4.9] Now, why do you cry out and wail? Is the king not among you? If your counselor has perished, for the strength which has sustained you has diminished like a woman in childbirth. [§] ah-tah lah-mah teh-ree-ee reh-eh hah-meh-lech ein-bahk eem-yo-etz-ekh ah-vahd kee-heh-khez-kee-khahk khil kah-yo-leh-dah This verse is asking a rhetorical question to a city, likely Jerusalem. It is questioning why the city is wailing, suggesting its king is gone, its advisors are lost, and its strength has diminished as if it were in childbirth. "atah" means now or at this time. "lamah" means why. "tari'i" means to cry out or wail. "re'eh" means look or behold. "hamelech" means the king. "ein-bach" means there is not in you. "im-yoetzekh" means if your advisor or counselor. "avad" means lost or perished. "kee" means because or for. "hechezikech" means has made strong or held you. "chil" means strength or power. "kayoleidah" means like one who gives birth. [MIC.4.10] My suffering and my groaning, daughter of Zion, are like a woman giving birth, for now you will go out from the city and dwell in the field, and you will come even to Babel. There you will be rescued. There Yahveh will redeem you from the hand of your enemies. [§] khooli va-gochi bat-tziyon kayyoledah ki-atah tetzei mi-kiryah veshakhant' ba-sadeh ubah't ad-bavel sham tinatzelei sham yig'alech Yahveh mikkaf oyveich. This verse describes the distress and eventual deliverance of Zion (Jerusalem). It speaks of Zion laboring and crying out in pain, likened to a woman in childbirth. Despite this suffering, Zion will leave the city, dwell in the field, and ultimately find refuge and redemption in Babylon, delivered from her enemies by Yahveh. [MIC.4.11] And now, many nations are gathered against you, saying, "You will defile, and you will look upon Zion with our eyes." [§] ve'atah ne'esfu 'alayich goyim rabim ha'omrim techanaf vetachaz be'tzion eineinu. This verse describes nations gathering against someone, saying that they will defile and look upon Zion. 've'atah' means 'and now'. 'ne'esfu' means 'are gathered'. 'alayich' means 'upon you'. 'goyim rabim' means 'many nations'. 'ha'omrim' means 'saying'. 'techanaf' means 'you will defile'. 'vetachaz' means 'and you will look'. 'be'tzion' means 'upon Zion'. 'eineinu' means 'our eyes'. [MIC.4.12] And they did not know the thoughts of Yahveh, and they did not understand his counsel, for he gathered them like a sheaf of the threshing floor. [§] vehemma lo yad’u machsh’vot YHVH veLo hevin’u atzato ki kib’tzam ke’amir gorna This verse describes a lack of understanding regarding the plans of Yahveh. 'Vehemma' refers to 'they'. 'Lo yad’u' means 'they did not know'. 'Machsh’vot' is 'thoughts'. 'YHVH' is the proper name of God, Yahveh. 'VeLo hevin’u' means 'and they did not understand'. 'Atzato' is 'his counsel'. 'Ki kib’tzam' means 'for he gathered them'. 'Ke’amir gorna' translates to 'like a sheaf of the threshing floor'. The verse depicts people being gathered as easily as a sheaf on the threshing floor, implying a lack of awareness of the divine plan at work. [MIC.4.13] Rise and thresh, daughter of Zion, because I will make your horns of iron and your hooves of bronze, and you will crush many peoples, and I will devote their wealth to Yahveh and their strength to my Lord, all the land. [§] qumi vadoshi bat-tsiyon ki-qarnekh asim barzel ufarshotayikh asim nekhusha vahadekkot amim rabim vehacharamtii layahveh bitze’am vekhilam laadon kol-haaretz. This verse is a prophetic declaration. It calls upon Zion (Jerusalem) to rise and thresh, symbolizing judgment upon the nations. It speaks of transforming Zion’s horns into iron and its hooves into bronze, representing strength and power for conquest. The verse states that many nations will be crushed by Zion and their wealth and strength will be dedicated to Yahveh and to my Lord, all the land. [MIC.4.14] Now you will braid distress, poison placed upon us. With a rod they will strike upon the cheek, the judge of Israel. [§] atah titgoddi bat-gedud matsor sam aleinu bashevet yakku al-halchi et shofet Yisrael. This verse uses a series of metaphors and poetic language. "Atah" means "now". "Titgoddi" is a verb meaning "you will braid" or "you will twist". "Bat-gedud" literally means "daughter of a troop" but is used as a poetic reference to a city. "Matsor" means "distress" or "siege". "Sam" means "poison". "Aleinu" means "upon us". "Bashevet" means "with a rod" or "with a staff". "Yakku" means "they will strike". "Al-halchi" means "upon the cheek". "Et" is a grammatical particle. "Shofet Yisrael" means "judge of Israel".

MIC.5

[MIC.5.1] And you, Bethlehem Ephrathah, are too small to be among the thousands of Judah. From you will come forth for me one to be a ruler in Israel, and his origins are from ancient days, from times of old. [§] ve-atah beit-lehem ef-ratah tsair lihiyot be-alfei yehudah mimcha li yetsa lihiyot moshel beyisrael umoetzotav mikedem mimei olam. This verse comes from Micah 5:2 and speaks of Bethlehem Ephrathah being small among the clans of Judah, yet from it will come a ruler of Israel, whose origins are from ancient times. [MIC.5.2] Therefore they will be given until the time of one who has birthed, giving birth; and the remainder of his brothers will return to a position relative to the sons of Israel. [§] lakhen yit’nem ad-‘et yoleidah yaladah veyeter echav yeshubun al-b’nei yisrael This verse describes a consequence, likely related to a prior event involving sons. 'Lakhen' means therefore. 'Yit’nem' means they will be given. 'Ad-‘et' means until the time of. 'Yoleidah yaladah' literally means 'birthing one who has birthed,' which refers to a woman who has given birth. 'Veyeter echav' means ‘and the remainder of his brothers.’ ‘Yeshubun’ means they will return. ‘Al-b’nei yisrael’ means ‘upon the sons of Israel.’ The verse suggests a temporary exile or subjugation until a woman gives birth, after which the brothers will return to a position relative to the sons of Israel. [MIC.5.3] And he will stand and pasture in the strength of Yahveh, in the majesty of the name of Yahveh the Gods, and they will dwell because now He will become great to the ends of the earth. [§] ve'amad ve'ra'ah be'oz Yahveh big'on shem Yahveh Elohim, ve'yashavu ki'atah yigdal ad'apsei'aretz. This verse describes how the people will stand and pasture in the strength of Yahveh, in the majesty of the name of Yahveh God, and they will dwell because now He will become great to the ends of the earth. 'Ve'amad' means 'and he will stand'. 'Ve'ra'ah' means 'and he will pasture'. 'Be'oz' means 'in strength'. 'Yahveh' is the proper name of God. 'Big'on' means 'in majesty'. 'Shem' means 'name'. 'Elohim' is the Gods. 'Ve'yashavu' means 'and they will dwell'. 'Ki'atah' means 'because now'. 'Yigdal' means 'He will become great'. 'Ad'apsei'aretz' means 'to the ends of the earth'. [MIC.5.4] And it will be this: wholeness, Assyria, because it comes into our land, and because it treads upon our palaces. And we will raise up against it seven shepherds and eight leaders of humankind. [§] ve-ha-ya zeh sha-lom ash-shur ki-ya-vo be-ar-tze-nu ve-ki yid-rokh be-ar-me-notei-nu va-ha-kei-mo-nu a-lai-v shiv-ah ro-im u-shmo-nah ne-si-kei a-dam. This verse describes a future situation involving Assyria entering the land and palaces. The response will be to raise up seven shepherds and eight leaders of people against Assyria. The word 'shalom' is typically translated as 'peace,' but its literal meaning is 'wholeness' or 'completeness.' 'Elohim' is not present in this verse, so the Gods are not mentioned. [MIC.5.5] And they will see the land of Assyria with the sword and the land of Nimrod at its openings. And deliver us from Assyria because he comes into our land and because he treads within our borders. [§] ve-ra’u et-eretz ashur be-cherev ve-et-eretz nimrod bi-ptecheha ve-hitzil me-ashur ki-yavo be-artzenu ve-ki yidroch bigvuleinu. This verse describes a coming conflict and a plea for deliverance. "Ve-ra'u" means "and they will see". "Et-eretz" means "the land". "Ashur" is the name of a kingdom, Assyria. "Be-cherev" means "with the sword". "Nimrod" is the name of a kingdom. "Bi-ptecheha" means "at its openings". "Ve-hitzil" means "and deliver". "Me-ashur" means "from Assyria". "Ki-yavo" means "because he comes". "Be-artzenu" means "into our land". "Ve-ki yidroch" means "and because he treads". "Bigvuleinu" means "within our borders". [MIC.5.6] And it will be that the remnant of Jacob will be among many peoples, like dew from Yahveh, like drops of dew on the grass, which no one waits for, nor does anyone hope for to the children of man. [§] ve-ha-ya sh'erit ya'akov be-kerev amim rabim ke-tal mei-et Yahveh kirvibim alei-esev asher lo-yekaveh le-ish velo yiychel livnei adam. This verse speaks of the remnant of Jacob among many peoples. It uses the metaphor of dew among the grass to describe this remnant – unexpected and not waited for by people. ‘Sh’erit’ means remnant. ‘Ya’akov’ is Jacob. ‘Amim’ is peoples. ‘Tal’ is dew. ‘Yahveh’ is the proper name of God. ‘Kirvibim’ means like dew drops. ‘Alei-esev’ means upon the grass. ‘Yekaveh’ is to wait for. ‘Ish’ is a man or person. ‘Yiychel’ is to hope for. ‘Livnei adam’ is to the children of man. [MIC.5.7] And it will be that the remnant of Jacob will be among the nations, in the midst of many peoples, like a lion among the wild animals of the forest, like a young lion among flocks of sheep. When it passes through and tramples and tears, there will be no rescuer. [§] ve-ha-yah sh’erit ya’akov ba-goyim be-kerev amim rabim ke-aryeh be-behemot ya’ar kichfir be-edrei-tson asher im avar ve-ramas ve-taraf ve-ein matzil. This verse describes the remnant of Jacob (Israel) among the nations. It uses animal imagery – a lion among beasts, a young lion among flocks – to depict Israel’s power and dominance. It states that when Israel passes through, tramples, and tears, there will be no one to save others. [MIC.5.8] Lift up your hand against your enemies, and all your enemies will be cut off. [§] tah-ROME yah-DEH-kah al-tsah-REH-kah vuh-kohl-OY-veh-kah yih-kah-REH-too. This verse contains several important names and words. "tah-ROME" comes from the root word for ‘to lift up’ or ‘to exalt’. "yah-DEH-kah" means ‘your hand’. "al" means ‘upon’ or ‘over’. "tsah-REH-kah" is the plural form of ‘enemy’ or ‘adversary’. "vuh" is the conjunction ‘and’. "kohl" means ‘all’. "OY-veh-kah" is the plural form of ‘enemy’ or ‘adversary’. "yih-kah-REH-too" means ‘they will be cut off’ or ‘they will be destroyed.’ [MIC.5.9] And it will be in that day, says Yahveh, that I will destroy your horses from among you, and I will destroy your chariots. [§] ve-ha-ya ba-yom ha-hu ne-um Yahveh ve-hi-kar-ti su-sei-kha mi-kir-be-kha ve-ha-avad-ti mar-ke-vo-tei-kha. This verse describes a future event spoken by Yahveh. It details the destruction of horses and chariots. 've-ha-ya' means 'and it will be'. 'ba-yom ha-hu' means 'in that day'. 'ne-um Yahveh' means 'says Yahveh'. 've-hi-kar-ti' means 'and I will cut off/destroy'. 'su-sei-kha' means 'your horses'. 'mi-kir-be-kha' means 'from within you/among you'. 've-ha-avad-ti' means 'and I will destroy'. 'mar-ke-vo-tei-kha' means 'your chariots'. [MIC.5.10] And I will cut off the cities of your land, and I will destroy all your strongholds. [§] ve-hee-kar-tee ah-ray ar-tze-cha ve-haras-tee kol mee-vitsar-e-cha This verse contains several components. "ve-hee-kar-tee" means "and I will cut off." "ah-ray ar-tze-cha" means "cities of your land." "ve-haras-tee" means "and I will destroy." "kol mee-vitsar-e-cha" means "all your strongholds." [MIC.5.11] And I will cut off sorcerers from your hand, and diviners will not be to you. [§] ve-hikh-ra-tee ke-sha-feem mee-ya-de-kha oo-me-o-nen-eem lo yih-yu-la-kha. This verse uses several important names and words. "Ve" means "and". "Hikh-ra-tee" means "I will cut off", or "I will eliminate". "Ke-sha-feem" means "like sorcerers". "Mee-ya-de-kha" means "from your hand", or "at your command". "Oo" means "and". "Me-o-nen-eem" means "diviners". "Lo yih-yu-la-kha" means "will not be to you". The verse speaks of eliminating sorcerers and diviners. [MIC.5.12] And I will cut off your carved images and your standing pillars from within you, and you shall not prostrate yourself anymore to the work of your hands. [§] ve-hikh-ra-tee p'see-lay-kha oo-mat-tse-vo-te-kha mee-kir-be-kha ve-lo-tish-ta-chav-eh ood le-ma-a-seh ya-dey-kha. This verse contains several words that require literal translation. "ve" means "and". "hikh-ra-tee" is the first person singular imperfect form of a verb meaning "to cut off" or "to destroy". "p'see-lay-kha" means "your carved images". "mat-tse-vo-te-kha" means "your standing pillars". "mee-kir-be-kha" means "from within you". "ve-lo-tish-ta-chav-eh" means "and you shall not prostrate yourself". "ood" means "anymore". "le-ma-a-seh ya-dey-kha" means "to the work of your hands". [MIC.5.13] And I will tear out your fortunes from within you, and I will destroy your cities. [§] ve-na-tash-ti a-she-re-cha mi-kir-be-cha ve-hish-mad-ti a-re-cha. This verse contains several words relating to God's action and possessions. 've' means 'and'. 'na-tash-ti' comes from the root 'natash' meaning to tear out, pluck, or destroy. 'a-she-re-cha' refers to your wealth, possessions, or fortunes, linked to Asherah worship. 'mi-kir-be-cha' means 'from within you' or 'from your midst'. 've-hish-mad-ti' means 'and I will destroy'. 'a-re-cha' means 'your cities'. The verse describes God tearing out possessions and destroying cities. [MIC.5.14] And I will act in anger and in wrath, taking vengeance upon the nations who did not listen. [§] ve'asiti be'af uvechemah nakam et-hagoyim asher lo shame'u. This verse describes a promise of retribution. 'Af' refers to anger, 'chemah' to wrath, 'nakam' to vengeance, 'hagoyim' to nations, and 'shame'u' to hear or obey. The verse states that vengeance will be taken on the nations that did not listen.

MIC.6

[MIC.6.1] Listen! To what Yahveh says: Rise and contend with the mountains, and let the hills hear your voice. [§] Shim'u-na et asher-YHVH omer: qum riv et-heharim ve'tishma'nah ha'gevuot qolecha. This verse is a command from Yahveh. "Shim'u-na" means "Listen!" or "Hear!" "Et" is a grammatical particle marking the direct object. "Asher" introduces a clause specifying what Yahveh says. "YHVH" is the proper name of God, which we are translating as Yahveh. "Omer" means "says". "Qum" is the imperative form of the verb "to rise" or "to stand". "Riv" means "contend" or "argue". "Et-heharim" means "the mountains". "Ve'tishma'nah" means "and let them hear". "Ha'gevuot" means "the hills". "Qolecha" means "your voice". [MIC.6.2] Hear, mountains, the dispute of Yahveh, and you foundations of the earth, for the dispute is of Yahveh with His people, and He will contend with Israel. [§] Shime'u harim et-riv Yahveh veha'etanim mosdei aretz ki riv laYahveh im-amo ve'im-Yisrael yitvakah. This verse is a call to the mountains and foundations of the earth to hear the dispute of Yahveh. It states that the dispute is with His people and that He will contend with Israel. [MIC.6.3] My people, what have I done to you, and what have I wearied you with? Answer me. [§] am-ee meh-ah-see-tee lech-ah oo-mah hel-ay-tee-chah ah-neh bee. This verse consists of several elements. "am-ee" means "my people". "meh-ah-see-tee" means "what have I done". "lech-ah" means "to you". "oo-mah" means "and what". "hel-ay-tee-chah" means "have I wearied". "ah-neh bee" means "answer me". The verse is structured as a series of rhetorical questions posed by God to his people. [MIC.6.4] For I have lifted you up from the land of Egypt, and I have redeemed you from the house of slavery, and I have sent before you Moses, Aaron, and Miriam. [§] kee heh-el-tee-kah mee-eretz mitz-rah-yeem oo-mee-beit ahv-ah-deem peh-dee-tee-kah vah-esh-lah-kh leh-fah-nekhah et-moh-sheh ah-hah-rohn oo-meer-yahm. This verse recounts God’s acts of deliverance for the Israelites. ‘kee’ means ‘for’ or ‘because’. ‘heh-el-tee-kah’ means ‘I have lifted you up’. ‘mee-eretz mitz-rah-yeem’ means ‘from the land of Egypt’. ‘oo-mee-beit ahv-ah-deem’ means ‘and from the house of slavery’. ‘peh-dee-tee-kah’ means ‘I have redeemed you’. ‘vah-esh-lah-kh’ means ‘and I have sent’. ‘leh-fah-nekhah’ means ‘before you’. ‘et-moh-sheh ah-hah-rohn oo-meer-yahm’ means ‘Moses, Aaron, and Miriam.’ [MIC.6.5] My people, please remember what Balak, king of Moab, advised and what Bileam son of Beor responded to him, from Shittim to Gilgal, in order that you may know the righteousness of Yahveh. [§] am-ee zekhar-na mah-ya-atz balak melekh mo-av ve-mah-anah oto bileam ben be-or min-hashittim ad-hagilgahl lema'an da'at tzidkot Yahveh. This verse instructs the people to remember the counsel of Balak, king of Moab, and the response given to him by Bileam son of Beor, from Shittim to Gilgal, so they may know the righteousness of Yahveh. [MIC.6.6] With what shall I approach Yahveh? Shall I humble myself to the Gods of the heights? Shall I approach Him with burnt offerings, with bulls, yearlings? [§] Bamma akadem Yahveh, ikkaf leElohei marom, ha'akdemenu be'olot ba'egalim benei shanah. This verse asks how one should approach Yahveh, and offers a suggestion of offering sacrifices. 'Bamma' asks 'with what' or 'how'. 'Akadem' means 'I approach'. 'Yahveh' is the proper name of God. 'Ikkaf' means 'I bend' or 'I humble'. 'Elohei marom' literally translates to 'Gods of the heights' or 'God of the high places'. 'Ha'akdemenu' means 'Shall I approach Him'. 'Be'olot' refers to burnt offerings. 'Ba'egalim' means 'with bulls'. 'Benei shanah' means 'sons of a year', referring to yearlings. [MIC.6.7] Would Yahveh be pleased with thousands of rams, with ten thousands of streams of oil? Shall I give my firstborn for my transgression, the fruit of my womb for the sin of my soul? [§] ha-yirtseh Yahveh be-alfei eilim, be-rivvot nachalei-shamen, ha-eten be-chori pish'i, peri bitni chatat nafshi. This verse asks a rhetorical question about whether Yahveh desires sacrifices. It questions whether an immense number of rams and rivers of oil could atone for sin. The speaker offers their firstborn and the fruit of their womb as a potential offering, questioning if even that would appease Yahveh for the sin of their soul. [MIC.6.8] Someone has told you, O human, what is good, and what Yahveh requires of you: only to do justice and to love kindness, and to walk humbly with the Gods. [§] hig-eed le-kha ah-dam mah tov oo mah Yahveh do-resh mee-mekh-kha ki im-ah-soh mish-pat ve-ah-ha-vat che-sed ve-hatz-ne-ah le-khet im-eloh-hey-kha This verse asks what is good and what Yahveh requires of a person. It answers that doing justice, loving kindness, and walking humbly with the Gods is what is required. [MIC.6.9] The voice of Yahveh calls to the city, and those who dwell within it will see the name of God. Listen, staff, and who prepared it? [§] Qol Yahveh la'ir yiqra v'tushiyah yireh shemekha shime'u matteh u'mi ye'adah. This verse describes a voice belonging to Yahveh calling to the city, and those dwelling within will see His name. It is a call to attention, asking who prepared it. [MIC.6.10] Still, the possessions of a wicked person are treasures of wickedness, and the strength of desire is consumed by fire. [§] Od haish beit rashah otzrot resha ve'eifat razon ze'uma. This verse speaks of the possessions of a wicked person being consumed by fire. "Od" means still or yet. "Haish" means the man. "Beit" means house, but in this context likely refers to the possession of. "Rashah" means wicked. "Otzrot" is plural for treasures. "Resha" also means wicked. "Ve'eifat" means and the strength of. "Razon" means desire or will. "Ze'uma" means consumed or devoured by fire. [MIC.6.11] Shall I weigh wickedness in scales and in a pocket keep stones of deceit? [§] ha-ezkeh be-mo-az-nei re-sha, u-ve-kis av-nei mir-mah. This verse uses several key terms. "ezkeh" means "I will weigh". "mo-az-nei" means "scales". "re-sha" means "wickedness". "kis" means "pocket". "av-nei" means "stones". "mir-mah" means "deceit". The verse speaks of weighing wickedness and keeping stones of deceit. [MIC.6.12] Which wealthy ones are full of violence, and its inhabitants speak falsehood, and their tongues are deceit in their mouths. [§] asher ashireha malu chamas veyosheveha dibru shaker ulshonam remiyah bepihem. This verse describes a people whose wealthy are full of violence, whose inhabitants speak falsehood, and whose tongues are deceitful. 'Asher' means 'which' or 'who'. 'Ashireha' means 'its wealthy ones'. 'Mal'u' means 'are full'. 'Chamas' means 'violence'. 'Ve' means 'and'. 'Yosheveha' means 'its inhabitants'. 'Dibru' means 'they speak'. 'Shaker' means 'falsehood'. 'Ulshonam' means 'and their tongues'. 'Remiyah' means 'deceit'. 'Bepihem' means 'in their mouths'. [MIC.6.13] And also, I have caused your striking, the Names, on account of your sins. [§] ve-gam-ani hekhliti hakotehkhah hashemim al khatotehkhah. This verse consists of several components. 'Ve-gam' means 'and also'. 'Ani' means 'I'. 'Hekhliti' is the first person singular perfect form of the verb meaning 'I have caused' or 'I have weakened'. 'Hakotehkhah' means 'your striking' or 'your affliction'. 'Hashemim' is a plural form of the name often translated as 'the Name', but literally meaning 'the Names'. 'Al' means 'on account of' or 'because of'. 'Khatotehkhah' means 'your sins'. Thus, the verse indicates that 'I' have caused your affliction because of your sins. [MIC.6.14] You will eat, and you will not be satisfied, and it will wear you down within you, and you will wander, and you will not escape, and what you let fall to the sword, I will give. [§] Atah tochal velo tisba, vyeshachecha bekirbecha, vetaseg velo taplit, vaasher tefalet lacherav etten. This verse consists of several clauses detailing a consequence of disobedience. "Atah" means "you". "Tochal" means "you will eat". "Velo tisba" means "and you will not be satisfied". "Vyeshachecha bekirbecha" means "and it will wear you down within you". "Vetaseg" means "and you will wander". "Velo taplit" means "and you will not escape". "Vaasher tefalet lacherav etten" means "and what you let fall to the sword, I will give". The verse describes a state of constant consumption without fulfillment, internal decay, aimless wandering, inescapable fate, and divine retribution involving warfare. [MIC.6.15] You will sow, and not reap. You will tread olives, and not anoint oil, and new wine, and not drink wine. [§] Atah tizra v'lo tiktzor, atah tidroch-zayit v'lo-tasuch shemen v'tirosh v'lo tishte-yayin. This verse contains several words relating to agricultural practices and ownership. "Atah" means "you". "Tizra" means "you will sow". "V'lo" means "and not". "Tiktzor" means "you will reap". "Tidroch" means "you will tread". "Zayit" means "olive". "Tasuch" means "you will anoint". "Shemen" means "oil". "Tirosh" means "new wine". "Tishte" means "you will drink". "Yayin" means "wine". The verse speaks to a situation where labor does not yield expected results. [MIC.6.16] And let be guarded the statutes of Omri and all the deeds of the house of Ahab, and you will go in their counsel, so that I will make you a desolation, and its inhabitants a hiss, and you will bear the reproach of my people. [§] v'yishtamer chukkot amri v'chol ma'aseh beit ach'av vatelchu b'moatzotam l'ma'an tit'i otcha l'shamah v'yoshveha lishrekah v'cherpat ammi tissau. This verse is a warning about following the ways of Ahab's house. 'v'yishtamer' means 'and may be guarded' or 'and let be kept.' 'chukkot amri' refers to 'the statutes of Omri.' 'ma'aseh beit ach'av' means 'the deeds of the house of Ahab.' 'moatzotam' means 'their counsel.' 'tit'i otcha' means 'I will make you.' 'shamah' means 'a desolation.' 'yoshveha' means 'its inhabitants.' 'lishrekah' means 'to a hiss.' 'cherpat ammi' means 'the reproach of my people.' 'tissau' means 'you will bear.' The verse warns that if the listener follows the counsel of Ahab’s house, they will become a desolation, its inhabitants a hiss, and will bear the reproach of God’s people.

MIC.7

[MIC.7.1] Woe to me, for I have been like those who gather after the summer harvest, like the gleanings of the vintage. There is no cluster for me to eat. My soul has desired the first fruits. [§] Allei lee kee hayiti ke'asfei kayitz ke'olelot batzir ein eshkhol le'echol bikurah ivvah nafshi. This verse expresses a lament. "Allei lee" is an exclamation of woe, meaning "Woe to me!" or "Alas!" "Hayiti" means "I have been." "Ke'asfei kayitz" means "like gatherers of summer," referring to those who collect fallen fruit after harvest. "Ke'olelot batzir" means "like gleanings of the vintage," meaning the last, meager grapes left after the harvest. "Ein eshkhol le'echol" means "There is no cluster to eat." "Bikurah ivvah nafshi" means "My soul desired the first fruits," indicating a longing for what is lost or unattainable. The verse is a metaphor for feeling depleted, left with nothing worthwhile after a period of effort, and a yearning for something better that remains unfulfilled. [MIC.7.2] The pious are destroyed from the land, and the upright among people are not. All of them lie in wait for blood; man hunts his brother for destruction. [§] abad chasid min ha'aretz veyashar ba'adam ayin kulam ledamim ye'erovu ish et achiv yatzudu cherem. This verse describes a state of widespread corruption and violence. 'Abad' means 'destroyed' or 'perished.' 'Chasid' means 'pious' or 'devout.' 'Min' means 'from.' 'Ha'aretz' means 'the land.' 'Veyashar' means 'and the upright.' 'Ba'adam' means 'among people.' 'Ayin' means 'are not' or 'there are none.' 'Kulam' means 'all of them.' 'Ledamim' means 'for blood' or 'to bloodshed.' 'Ye'erovu' means 'they lie in wait.' 'Ish' means 'man.' 'Et' is an accusative marker. 'Achiv' means 'his brother.' 'Yatzudu' means 'they hunt.' 'Cherem' means 'destruction' or 'devoted to destruction.' [MIC.7.3] Upon the mountain, palms are laid out seeking goodness. The official asks, and the judge delivers payment. The great one speaks what is good for his soul, and he perverts it. [§] al-ha-har ka-pa-yim le-hey-teev ha-sar sho-el ve-ha-shofet ba-shil-loom ve-ha-gadol do-ver ha-vat naf-sho hu va-ye-av-too-ha This verse discusses injustice and the appeal to the Gods for resolution. It highlights that those with power often speak what is favorable to themselves. The verse speaks of laying out palms toward the mountain (a place of worship), seeking goodness, the judge delivering payment, and the great one speaking what is good for his soul. The final clause implies a corruption or twisting of things. [MIC.7.4] Their goodness is like honey, rightness from trouble. The day you look for, your appointments come. Now their confusion will be. [§] tovam kechedek yasar mim’suka yom m’tsapecha p’kudatecha ba’ah atah tihyeh m’buchatam. This verse contains several names and descriptions relating to the divine. 'tovam' refers to goodness. 'kechedek' can be understood as 'like honey', representing sweetness or favor. 'yasar' means 'straight' or 'right'. 'mim’suka' means 'from trouble'. 'yom m’tsapecha' means 'day of your watching' or 'day you look for'. 'p’kudatecha' signifies 'your appointments' or 'your judgements'. 'ba’ah' means 'it comes'. 'atah' means 'now'. 'tihyeh' means 'it will be'. 'm’buchatam' refers to their confusion. [MIC.7.5] Do not believe in a companion, do not trust in a leader, from the bed of your embrace guard the openings of your mouth. [§] al-ta-mee-nu be-ray-ah, al-tee-b’takh-u be-al-loof, mish-khay-vet khay-kekh sh’mor peet-khay-pee-khah. This verse contains commands regarding trust and discretion. “al” means “not”. “ta-mee-nu” means “believe”. “b’ray-ah” means “in a companion”. “al-tee-b’takh-u” means “do not trust”. “be-al-loof” means “in a leader”. “mish-khay-vet khay-kekh” means “from the bed of your embrace/bosom”. “sh’mor” means “guard”. “peet-khay-pee-khah” means “the openings of your mouth”. [MIC.7.6] For a son wastes his father, a daughter rises up against her mother, a bride is against her mother-in-law, the enemies of a man are the men of his house. [§] ki-ben menabel av, bat kama be-ima, kalah bahamota, oyvei ish anshei beto. This verse describes familial discord and betrayal. "Ben" means son, "menabel" means to waste or destroy, "av" means father. "Bat" means daughter, "kama" means to rise up, "be-ima" means in/against mother. "Kalah" means bride/daughter-in-law, "bahamota" means against mother-in-law. "Oyvei" means enemies of, "ish" means man, "anshei" means men of, "beto" means his house. [MIC.7.7] And I, in Yahveh I wait, I hope to the God of my salvation. He will hear me, my God. [§] Va-ani ba-Yahveh atzappeh, ocheelah le-Elohei yish'i, yishma'eni Elohay. This verse expresses trust and hope in Yahveh, the God of salvation. 'Va-ani' means 'and I'. 'Ba-Yahveh' means 'in Yahveh'. 'Atzappeh' means 'I wait'. 'Ocheelah' means 'I hope'. 'Le-Elohei yish'i' means 'to the God of my salvation'. 'Yishma'eni' means 'He will hear me'. 'Elohay' means 'my God'. [MIC.7.8] Do not rejoice, my enemy, over me, for I have fallen, I will rise. Because I sit in darkness, Yahveh is light to me. [§] al-tismchi oyevti li ki nafalti kamti ki-eshev bachoshech Yahveh or li. This verse is a lament and a declaration of faith. It begins with a plea not to rejoice over the speaker's downfall. It then states that although the speaker has fallen, they will rise again. Even while sitting in darkness, the speaker affirms that Yahveh is their light. The verse expresses a cyclical pattern of falling and rising, with Yahveh’s light remaining constant even in the darkest times. [MIC.7.9] The anger of Yahveh I will carry, for I have sinned against him. Until he contends my dispute and does my judgment, he will bring me to light. I will see his righteousness. [§] za'af Yahveh es'ah ki chatati lo ad asher yariv rivi ve'asah mishpati yotzi'eni la'or ereh betzidkato. This verse expresses a plea to Yahveh, acknowledging sin and requesting vindication. 'Za'af' signifies anger or wrath. 'Es'ah' means I will lift up or carry. 'Chatati' means I have sinned. 'Lo' means to him. 'Ad asher' signifies until or while. 'Yariv' means to contend or plead. 'Rivi' refers to my quarrel or dispute. 'Ve'asah mishpati' means and does my judgment. 'Yotzi'eni la'or' means he brings me to light. 'Ereh betzidkato' means I will see his righteousness. [MIC.7.10] And you saw my enemy, and covered her with shame, the one who said to me, “Where is Yahveh, the Gods of you?” My eyes now see her downfall. Now she will be for trampling, like clay of the streets. [§] vəteire oiăvti utəχassehā bušāh ha’ōmərā elai ayyo YHVH elohaiḵa einai tir’enānah bāh ʿattāh tihyeh ləmirmas kəṭiṭ χuṣṣot. This verse describes a moment of triumph over an enemy. The speaker witnesses the enemy's shame and recalls their taunt questioning the existence or power of Yahveh, the Gods of the speaker. The speaker proclaims that their eyes now see the enemy’s downfall, reduced to being trampled upon like clay in the streets. [MIC.7.11] The day to build your walls, that day will be distant from custom. [§] yohm liv-noh geh-deh-rah-yik, yohm ha-hoo yir-khak-hok. This verse speaks of a day set apart for building one’s defenses, a day that will be distant from custom or law. "Yohm" means day. "Liv-noh" means to build. "Geh-deh-rah-yik" means your walls/fences. "Ha-hoo" means that/the. "Yir-khak" means to be far/distant. "Hok" means custom/law/statute. [MIC.7.12] The day is coming, and your end will come to my afflicted ones, to Assyria and cities of siege, and to my afflicted of siege, and to the river, and sea from sea, and mountain of the mountain. [§] yom hu ve'adeycha yavo lemini ashur ve'arei matsor ulmini matsor ve'ad-nahar veyam miyam vehar hahar. This verse describes a coming day of devastation for Assyria and its fortified cities. 'Yom' means 'day'. 'Hu' means 'he' or 'it'. 'Ve'adeycha' means 'and your end/limits'. 'Yavo' means 'will come'. 'Le'mini' means 'to my afflicted/harmed'. 'Ashur' is the name of a nation/city. 'Ve'arei matsor' means 'and cities of siege'. 'Ulmini matsor' means 'to my afflicted of siege'. 'Ve'ad-nahar' means 'and to the river'. 'Veyam miyam' means 'and the sea from the sea'. 'Veharr hahar' means 'and the mountain of the mountain'. This suggests a widespread destruction encompassing land and sea. [MIC.7.13] And the land will become a desolation upon its inhabitants, from the fruit of their deeds. [§] vehayta haaretz lishmama al-yoshveha mipri ma'aleleihem. This verse describes a consequence of actions. "vehayta" means "and it will be". "haaretz" is "the land". "lishmama" means "to desolation". "al-yoshveha" means "upon its inhabitants". "mipri" means "from the fruit". "ma'aleleihem" means "their deeds". Essentially, the land will become desolate because of the consequences of the inhabitants' actions. [MIC.7.14] Behold, your people, God, with your staff; the flock of your inheritance dwells alone in a forest within Carmel. They will graze in Bashan and Gilead, as in days of old. [§] re'eh am'cha b'shivtecha tzon nachalatecha shoch'ni l'vadad ya'ar b'toch Carmel yir'u Bashan v'Gil'ad kim'ei olam. This verse speaks of God shepherding His people, referring to them as the flock of His inheritance. It describes a peaceful existence where they graze in lush pastures like Bashan and Gilead, reminiscent of ancient times. The phrase 'dwelling alone' suggests a divine separation or unique existence. [MIC.7.15] As the days of your going out from the land of Egypt, I will show you wonders. [§] kee-may tseh-tah-khah mee-eretz mitz-rah-eem ah-reh-nu neef-lah-oht This verse describes a promise of showing wondrous things, comparing it to the exodus from the land of Egypt. 'Kee-may' means 'as the days of'. 'Tseh-tah-khah' means 'your going out'. 'Mee-eretz mitz-rah-eem' means 'from the land of Egypt'. 'Ah-reh-nu' means 'I will show you'. 'Neef-lah-oht' means 'wonders'. [MIC.7.16] Nations will see and be ashamed of all their strength. They will place a hand upon their mouth, and their ears will become deaf. [§] yir'u goyim veyevoshoo mikol gevuratam yasimu yad al-peh oznehem techrashnah This verse describes the reaction of nations to a display of divine power. 'Goyim' refers to nations. 'Yad al peh' is a common idiom meaning to be silenced or to cover one's mouth in shame. The verse details nations seeing something and becoming ashamed of their own strength, leading to their silence. [MIC.7.17] They will lick dust like serpents, like creeping things of the earth they will tremble from their foundations. To Yahveh, our Gods, they will fear, and they will be afraid of you. [§] yelachchu afar kanachash kezochelei eretz yirg'zu mimisgeroteihem el-Yahveh Eloheinu yifchadu veyir'u mimecha. This verse describes a coming judgment. 'Yelachchu' means 'they will lick'. 'Afar' means 'dust'. 'Kanachash' means 'serpent'. 'Zochelei' means 'creeping things'. 'Eretz' means 'earth'. 'Yirg'zu' means 'they will tremble'. 'Misgeroteihem' means 'their foundations'. 'El' means 'to' or 'towards'. 'Yahveh' is the personal name of God. 'Eloheinu' means 'our Gods'. 'Yifchadu' means 'they will fear'. 'Ve' means 'and'. 'Yir'u' means 'they will be afraid'. 'Mimecha' means 'from you'. The verse speaks of creatures licking dust like serpents and trembling in their foundations, and fearing and being afraid of Yahveh, our Gods. [MIC.7.18] Who is like God, bearing iniquity and passing over transgression for the remnant of His inheritance? He does not retain His anger forever, because He desires loving kindness. [§] mee-el kah-moh-kah no-seh ah-von veh-oh-ver al-pesha leesh-air-rit nach-lah-toh lo-heh-chezik la-ahd ahp-po kee-khafetz chesed hoo This verse asks a rhetorical question about who is like God, who bears iniquity and passes over transgression for the sake of His inheritance. It continues by stating that God does not retain His anger forever because He desires loving kindness. Each word is translated as directly as possible. 'Mi' means 'who'. 'El' is 'God'. 'Kah-moh-kah' means 'like you'. 'Noseh' means 'bearing'. 'Avon' is 'iniquity'. 'Ve' is 'and'. 'Over' means 'passing over'. 'Pesha' is 'transgression'. 'Leesh-air-rit' means 'for the remnant'. 'Nach-lah-toh' is 'inheritance'. 'Lo-heh-chezik' means 'does not retain'. 'La-ahd' means 'forever'. 'Apo' is 'anger'. 'Kee' means 'because'. 'Khafetz' means 'desires'. 'Chesed' is 'loving kindness'. 'Hoo' is 'He'. [MIC.7.19] God will restore us, God will show mercy, God will subdue our iniquities, and God will cast all their sins into the depths of the sea. [§] ya-shuv ye-rach-a-menu yich-bosh a-vo-note-inu ve-tash-lich bi-me-tsu-lot yam kol-chat-o-ate-am. This verse contains several names and concepts relating to God and sin. "yashuv" is a verb meaning "will return" or "will restore." "yerachameinu" is from the root "racham" meaning "to have compassion" or "to show mercy." "yichbos" means "will subdue" or "will conquer." "avonoteinu" refers to "our iniquities" or "our sins." "tashlich" means "will cast" or "will throw." "metsulot yam" means "depths of the sea." "chatoteam" means "their sins." [MIC.7.20] You will give truth to Jacob, and kindness to Abraham, just as you swore to our fathers from days of old. [§] titten emet l’ya’akov chesed l’avraham asher nishba’ta la’avoteinu miyamei kedem This verse contains several names and descriptive terms. "Emet" means truth. "Ya’akov" is the name Jacob. "Chesed" means kindness or loving-kindness. "Avraham" is the name Abraham. "Nishba’ta" means you swore. "Avoteinu" means our fathers. "Miyamei kedem" means from days of old.