Woe to those
The word "woe" is a powerful expression of lament and impending judgment. In Hebrew, it is "הוֹי" (hoy), often used by prophets to signal divine displeasure and the serious consequences of sin. This opening sets a somber tone, indicating that the actions of the people have reached a level that demands divine intervention. It serves as a warning to the audience, urging them to reflect on their ways and repent.

who devise iniquity
The phrase "devise iniquity" refers to the intentional planning of sinful acts. The Hebrew word for "devise" is "חָשַׁב" (chashab), which means to think, plan, or calculate. This suggests a premeditated and deliberate engagement in wrongdoing. The term "iniquity" (עָוֶל, 'avon) implies moral perversity and injustice. This highlights the depth of corruption among the people, as they are not merely falling into sin but are actively plotting it.

and plot evil on their beds
"Plot evil" indicates a conscious and willful intention to do harm. The Hebrew word "פָּעַל" (pa'al) means to work or perform, emphasizing the active role in planning wickedness. The mention of "beds" suggests that these plans are made in private, during times of rest, when one should be at peace. This imagery underscores the pervasive nature of their sin, infiltrating even the most intimate and personal spaces of life.

At morning light they accomplish it
The phrase "at morning light" signifies the transition from planning to action. The Hebrew "בֹּקֶר" (boqer) means morning, symbolizing a new day and new opportunities. However, instead of using the morning for righteous pursuits, these individuals seize it to execute their evil schemes. This highlights their eagerness and determination to carry out their plans, showing a complete disregard for righteousness.

because it is in the power of their hand
This phrase reveals the underlying reason for their actions: the ability to do so. The Hebrew word "יָד" (yad) means hand, often symbolizing power and control. The people are exploiting their positions of authority and influence to perpetrate injustice. This reflects a broader theme in Micah and the prophetic literature, where those in power are often indicted for abusing their authority to oppress others. It serves as a reminder of the responsibility that comes with power and the divine expectation to use it justly.

They covet fields
The Hebrew word for "covet" is "חָמַד" (chamad), which implies an intense desire or lust for something that belongs to another. This word is also used in the Ten Commandments (Exodus 20:17), highlighting the sinfulness of coveting. In the agrarian society of ancient Israel, fields were a primary source of sustenance and wealth. The act of coveting fields indicates a deep-seated greed and a violation of God's command to love one's neighbor. This phrase underscores the moral decay and social injustice prevalent in Micah's time, where the powerful exploited the vulnerable.

and seize them
The act of seizing, from the Hebrew "גָּזַל" (gazal), means to take by force or to rob. This word conveys a sense of violence and illegality. In the context of ancient Israel, seizing land was not just a personal crime but a violation of the covenantal laws that governed land ownership and inheritance. The land was considered a divine gift, and its unlawful seizure was an affront to God's order. This phrase highlights the brazen disregard for divine law and the rights of others, reflecting a society where might makes right.

they also take houses
The taking of houses, in Hebrew "בַּיִת" (bayit), extends the injustice from fields to personal dwellings. Houses were not only physical structures but also symbols of family stability and security. The unlawful taking of houses indicates a comprehensive assault on the well-being of individuals and families. This phrase illustrates the extent of the corruption and the breakdown of societal norms, where even the sanctity of one's home is not respected.

They deprive a man of his home
The word "deprive," from the Hebrew "עָשַׁק" (ashaq), means to oppress or defraud. This term is often used in the context of social injustice and exploitation. The home, or "נַחֲלָה" (nachalah), represents not just a physical dwelling but a place of rest, identity, and heritage. Depriving a man of his home is a profound violation of his dignity and God-given rights. This phrase emphasizes the personal impact of societal corruption, where individuals are stripped of their basic human rights and security.

a fellow man of his inheritance
The concept of inheritance, "נַחֲלָה" (nachalah), is deeply rooted in the Hebrew understanding of land as a divine gift and a familial legacy. Inheritance was meant to be passed down through generations, ensuring the continuity of family and tribal identity. Depriving a fellow man of his inheritance is not only an economic crime but a spiritual and communal one. It disrupts the God-ordained order and reflects a society that has lost its sense of justice and compassion. This phrase calls attention to the broader implications of personal greed, affecting not just individuals but entire communities and future generations.

Therefore this is what the LORD says
This phrase introduces a divine pronouncement, emphasizing the authority and sovereignty of God. The Hebrew word for "LORD" here is "YHWH," the sacred and personal name of God, which underscores His covenant relationship with Israel. This introduction sets the stage for a serious and irrevocable declaration, reminding the audience that the message is not from a human prophet but from God Himself.

I am planning against this family a disaster
The word "planning" comes from the Hebrew root "ḥāšab," which means to think, plan, or devise. It is ironic because the people of Israel were known for devising evil plans against others (Micah 2:1), and now God is devising a plan against them. The "family" refers to the house of Israel, indicating that the judgment is corporate, affecting the entire nation. The "disaster" (Hebrew "ra'ah") signifies a calamity or evil, often used in the context of divine judgment. This reflects the principle of divine retribution, where the consequences of sin are meted out by God.

from which you cannot free your necks
The imagery of "necks" suggests a yoke, symbolizing bondage or subjugation. In ancient times, a yoke was placed on the necks of animals to control them, and here it signifies the inescapable nature of the coming judgment. The phrase implies that the people will be unable to escape or resist the consequences of their actions, highlighting the totality and inevitability of God's judgment.

Then you will no longer walk proudly
"Proudly" translates from the Hebrew "gā'āh," which means to be exalted or haughty. The Israelites' pride stemmed from their perceived security and prosperity, often leading them to forget their dependence on God. This phrase indicates a humbling process, where their arrogance will be brought low. It serves as a reminder of the biblical principle that pride precedes a fall (Proverbs 16:18).

for it will be a time of calamity
The "time of calamity" (Hebrew "ēt rā'ah") refers to a specific period of distress and trouble. This phrase underscores the certainty and severity of the impending judgment. Historically, this could be linked to the Assyrian invasion, which brought devastation to Israel. Theologically, it serves as a warning of the consequences of turning away from God's commandments and the inevitable judgment that follows persistent disobedience.

In that day
This phrase often signifies a specific time of divine intervention or judgment in the prophetic literature. In the Hebrew context, "that day" refers to a future moment when God's justice will be manifest. It is a reminder of the certainty of God's timing and the fulfillment of His promises, both of judgment and restoration.

they will take up a taunt against you
The Hebrew word for "taunt" (מָשָׁל, mashal) can also mean a proverb or parable. This indicates that the judgment will be so severe that it becomes proverbial, a lesson for others. The community's downfall will serve as a cautionary tale, emphasizing the consequences of turning away from God's commandments.

and wail a bitter lament
The expression of deep sorrow and regret is captured in the Hebrew word "lament" (נִיהָה, nihyah). This is not just a personal grief but a communal mourning over the loss of God's favor and the resulting devastation. It reflects the profound impact of sin and the collective realization of its consequences.

We are utterly ruined
The Hebrew root for "ruined" (שָׁדַד, shadad) conveys a sense of being violently destroyed or despoiled. This phrase captures the totality of the devastation experienced by the people, both physically and spiritually. It serves as a stark warning of the destructive power of sin and the importance of remaining faithful to God.

He has changed the portion of my people
The "portion" (חֵלֶק, chelek) refers to the inheritance or land allotted to the tribes of Israel. This change signifies a divine reallocation due to the people's unfaithfulness. It underscores the idea that God is the ultimate owner of the land and can redistribute it according to His justice and righteousness.

How He has removed it from me!
The personal lament here highlights the individual and collective loss. The removal of the land is not just a physical displacement but a spiritual disinheritance. It serves as a reminder of the covenant relationship between God and His people, where obedience leads to blessing and disobedience to loss.

He has allotted our fields to traitors
The term "traitors" (שָׁבָב, shabab) implies those who are unfaithful or deceitful. This allocation to outsiders or enemies is a reversal of fortune, illustrating the consequences of Israel's betrayal of their covenant with God. It serves as a call to repentance and a return to faithfulness, highlighting God's desire for His people to live in righteousness and justice.

Therefore
This word serves as a conclusion or result of the preceding actions and judgments. In the context of Micah, it indicates a direct consequence of the people's sins, particularly their greed and oppression. The Hebrew word "לָכֵן" (lakhen) often introduces a divine judgment or decree, emphasizing the certainty and seriousness of God's response to injustice.

you will have no one
This phrase underscores the complete absence of representation or advocacy for the people in question. The Hebrew context suggests a total exclusion, highlighting the severity of the punishment. It reflects the idea that those who have acted unjustly will find themselves isolated and without support in the community of God's people.

in the assembly of the LORD
The "assembly of the LORD" refers to the gathering of God's people, often associated with worship, decision-making, and the distribution of land. In ancient Israel, the assembly was a sacred and communal space where God's presence was acknowledged. Being excluded from this assembly signifies a profound spiritual and communal loss, indicating a break in the covenant relationship with God.

to divide the land by lot
Dividing the land by lot was a practice rooted in the belief that God directed the allocation of land among His people, as seen in the book of Joshua. The land was not just a physical inheritance but a symbol of God's promise and blessing. The Hebrew term "גּוֹרָל" (goral) for "lot" implies divine guidance and decision. Being denied participation in this process means being cut off from God's promises and blessings, a severe consequence for the Israelites who valued their inheritance deeply.

Do not preach
This phrase reflects the resistance of the people to the prophetic messages delivered by Micah. The Hebrew word for "preach" here is "nataph," which means to drop or drip, often used metaphorically for speaking or prophesying. The people were essentially telling the prophets to stop delivering messages from God, indicating a rejection of divine guidance. This resistance is a common theme in the prophetic books, where the people often prefer comforting lies over challenging truths.

they preach
The repetition of the word "preach" emphasizes the ongoing nature of the prophetic activity. Despite the people's resistance, the prophets continue to deliver God's messages. This persistence highlights the prophets' commitment to their divine calling, regardless of opposition. It also underscores the importance of prophecy in guiding and correcting the people, a theme prevalent throughout the Old Testament.

but they should not preach these things
Here, the people express their desire for the prophets to refrain from delivering certain messages. The phrase "these things" likely refers to the warnings and judgments that the prophets were proclaiming. This reflects a common human tendency to avoid uncomfortable truths and seek messages that align with personal desires or beliefs. The resistance to prophetic messages is a recurring issue in the Bible, illustrating the tension between divine truth and human preference.

disgrace will not overtake us
This statement reveals the people's false sense of security and denial of impending judgment. The word "disgrace" in Hebrew is "kelimmah," which can mean shame or humiliation. The people believed that they were immune to the consequences of their actions, a dangerous misconception that prophets like Micah sought to correct. This false assurance is a warning against complacency and a call to heed God's warnings seriously.

Should it be said, O house of Jacob
The phrase "O house of Jacob" refers to the descendants of Jacob, also known as Israel. This is a direct address to the people of Israel, emphasizing their identity as God's chosen people. Historically, the house of Jacob had a covenant relationship with God, which came with both privileges and responsibilities. The rhetorical question "Should it be said" challenges the Israelites to reflect on their current state and behavior, urging them to consider whether their actions align with their identity as God's people.

Is the Spirit of the LORD impatient?
The "Spirit of the LORD" refers to God's presence and power among His people. The Hebrew word for "impatient" can also mean "shortened" or "restricted." This question challenges the Israelites' perception of God, suggesting that they might be misinterpreting His actions or character. It implies that God is not hasty or capricious in His dealings but is patient and just. Historically, God's Spirit was seen as a guiding and sustaining force, and this question serves to remind the Israelites of His consistent and enduring nature.

Are these His deeds?
This phrase questions whether the actions and events the Israelites are experiencing are truly reflective of God's character and intentions. It prompts the audience to discern between the consequences of their own actions and the divine will. In the broader scriptural context, God's deeds are often characterized by justice, mercy, and righteousness. The question encourages the Israelites to consider whether their current circumstances are a result of divine judgment or their own disobedience.

Do not My words bring good to him who walks uprightly?
Here, the "words" of God refer to His commandments, promises, and teachings. The phrase "bring good" suggests that obedience to God's word results in blessings and favor. The term "walks uprightly" denotes living a life of integrity and righteousness, in accordance with God's standards. This part of the verse reassures the faithful that God's promises are reliable and that living according to His will leads to positive outcomes. Historically and scripturally, this reflects the covenantal principle that obedience brings blessing, a recurring theme throughout the Bible.

But of late My people
The phrase "But of late My people" indicates a recent change in behavior among the Israelites. The Hebrew word for "people" here is "עַמִּי" (ammi), which is often used to denote a close, covenantal relationship between God and Israel. This highlights the gravity of their actions, as they are not just any people, but God's chosen ones. Historically, this reflects a period of moral and social decline in Israel, where the people have turned away from their covenantal obligations.

have risen up like an enemy
The imagery of "have risen up like an enemy" is stark and confrontational. The Hebrew root "קוּם" (qum) for "risen up" suggests an active, deliberate action. This phrase indicates that the people, who should be allies and family, have become adversaries to one another and to God. This is a powerful indictment of their betrayal and rebellion, reminiscent of other times in Israel's history when internal strife led to their downfall.

you strip off the splendid robe
The act of stripping off "the splendid robe" is symbolic of humiliation and exploitation. The Hebrew word for "splendid" is "תַּפְאֶרֶת" (tiferet), which conveys beauty and glory. This suggests that the Israelites are not only robbing others of their possessions but also their dignity and honor. This behavior is contrary to the laws given in the Torah, which emphasize justice and compassion for one's neighbor.

from unsuspecting passersby
The term "unsuspecting passersby" implies innocence and vulnerability. The Hebrew word "שָׁלֵו" (shalew) can mean unsuspecting or at peace, indicating that these individuals were not prepared for such treachery. This highlights the cowardice and moral decay of the perpetrators, who prey on those who are defenseless, violating the biblical principle of loving one's neighbor.

like men returning from battle
The comparison "like men returning from battle" suggests a ruthless and aggressive attitude. In ancient times, soldiers returning from war might take spoils from the defeated, but here, the Israelites are treating their own people as if they were enemies. This phrase underscores the internal conflict and the breakdown of societal norms, as the people have adopted a warlike mentality against their own community.

You drive the women of My people
The phrase "You drive" indicates an active and forceful action, suggesting a deliberate and unjust expulsion. The Hebrew root for "drive" is "גרש" (garash), which often implies a harsh or violent removal. Historically, this reflects the societal injustices prevalent in ancient Israel, where the powerful often exploited the vulnerable. "The women of My people" highlights the specific targeting of women, who were typically more vulnerable in the patriarchal society of ancient Israel. This phrase underscores the violation of God's covenant community, emphasizing that these women belong to God ("My people"), and their mistreatment is a direct affront to Him.

from their pleasant homes
The term "pleasant" translates from the Hebrew "תענוג" (ta'anug), which conveys a sense of delight and comfort. Homes in ancient Israel were not just physical structures but places of familial and spiritual significance. The loss of such homes meant not only physical displacement but also a disruption of community and spiritual life. This phrase evokes the deep injustice of depriving individuals of their God-given right to security and peace, which were integral to the covenant blessings promised to Israel.

You take away My blessing
"You take away" suggests an act of theft or robbery, indicating a moral and spiritual violation. The Hebrew root "לקח" (laqach) implies seizing or capturing, often used in contexts of taking something unlawfully. "My blessing" refers to the divine favor and protection that God bestows upon His people. In the context of the covenant, blessings were signs of God's presence and approval. The removal of this blessing signifies a severe spiritual consequence, as it denotes a withdrawal of God's favor due to the people's disobedience and injustice.

from their children forever
The phrase "from their children" highlights the intergenerational impact of the injustice. In ancient Israel, children were seen as a continuation of the family line and inheritors of God's promises. The Hebrew word for "children" is "ילדים" (yeladim), emphasizing the innocence and vulnerability of the young. "Forever" (Hebrew "עולם" - olam) indicates a perpetual state, suggesting that the consequences of these actions are not temporary but have lasting effects. This serves as a sobering reminder of the enduring impact of sin and injustice, urging the community to repent and return to God's ways to restore His blessings.

Get up and go
This phrase is a call to action, urging the people to rise from their complacency and move away from their current state. In the Hebrew, "קוּמוּ לְכוּ" (qumu lechu) conveys a sense of urgency and immediacy. Historically, this reflects the prophetic tradition of calling the Israelites to repentance and change. The command to "get up" signifies a break from the past and a movement towards obedience to God’s will. It is reminiscent of the call to Abraham to leave his homeland and follow God’s direction, symbolizing faith and trust in divine guidance.

for this is not your place of rest
The Hebrew word for "rest" here is "מְנוּחָה" (menuchah), which often denotes a place of safety, peace, and divine blessing. The Israelites were promised a land of rest, a place where they could dwell securely under God’s protection. However, due to their sin and rebellion, this promise is revoked. The phrase serves as a stark reminder that true rest and peace are found only in obedience to God. It echoes the theme of exile, where the people are reminded that their current state is temporary and contingent upon their relationship with God.

because its defilement
"Defilement" in Hebrew is "טָמֵא" (tame), which refers to impurity or uncleanness, often in a ritualistic or moral sense. The land, once holy and set apart for God’s people, has become defiled through their idolatry and injustice. This defilement is not just physical but spiritual, indicating a breach in the covenant relationship with God. The historical context here is crucial, as the Israelites were repeatedly warned by prophets about the consequences of their unfaithfulness, which included the defilement of the land.

brings destruction
The Hebrew word "חָרַב" (charav) means to lay waste or ruin. This destruction is a direct consequence of the people’s actions, a fulfillment of the covenant curses outlined in Deuteronomy for disobedience. It serves as a sobering reminder of the seriousness of sin and its impact not only on individuals but on the community and land as a whole. The prophetic message is clear: turning away from God leads to inevitable ruin.

a grievous destruction
The repetition of the concept of destruction, with the addition of "grievous" (in Hebrew, "מַכְאוֹב" mak'ob), emphasizes the severity and depth of the coming judgment. This is not a light or temporary affliction but a profound and painful devastation. The use of "grievous" underscores the emotional and spiritual anguish that accompanies the physical destruction. It is a call to repentance, highlighting the mercy of God who warns His people before executing judgment, giving them an opportunity to return to Him and avoid such a fate.

If a man of wind
The phrase "man of wind" is a metaphorical expression. In Hebrew, "wind" (רוּחַ, ruach) often symbolizes spirit or breath, but here it suggests emptiness or vanity. This imagery conveys the idea of someone who is full of hot air, speaking without substance or truth. Historically, prophets were expected to be filled with the Spirit of God, delivering messages of truth and conviction. However, this "man of wind" represents false prophets who speak from their own imagination rather than divine inspiration.

were to come and invent lies
The act of inventing lies indicates a deliberate creation of falsehoods. In the context of ancient Israel, false prophets were a significant problem, leading people away from God's truth. The Hebrew word for "lies" (כָּזָב, kazab) implies deceit and betrayal. This reflects the historical context where false prophets would often tell people what they wanted to hear, rather than the hard truths that God wanted to communicate through His true prophets.

'I will preach to you of wine and beer,'
Wine and beer symbolize indulgence and excess. In the ancient Near East, these were common elements of feasting and revelry. The false prophet's message is one of comfort and pleasure, appealing to the desires of the flesh rather than the spiritual needs of the people. This stands in stark contrast to the messages of true prophets, who often called for repentance and a return to righteousness. The Hebrew culture valued sobriety and self-control, and this false message would have been seen as leading people away from God's commandments.

he would be just the preacher for this people!
This phrase is a biting irony. The people of Israel, in their rebellion and desire for comfort, would prefer a preacher who tells them what they want to hear rather than what they need to hear. This reflects a broader biblical theme where people often reject God's truth in favor of messages that align with their own desires (2 Timothy 4:3-4). The historical context of Micah's time was one of moral and spiritual decline, where the people were more interested in affirming their lifestyle than in true repentance and obedience to God.

I will surely gather all of you, O Jacob
The phrase "I will surely gather" emphasizes God's definitive promise to bring His people together. The Hebrew root for "gather" is "קָבַץ" (qavats), which conveys the idea of collecting or assembling. This reflects God's intention to restore unity among His people, reminiscent of a shepherd gathering his scattered sheep. Historically, this promise would have been a source of hope for the Israelites, who faced division and exile. The mention of "Jacob" signifies the entire nation of Israel, as Jacob was the patriarch whose name was changed to Israel, symbolizing the collective identity of God's chosen people.

I will surely bring together the remnant of Israel
The term "remnant" is crucial in biblical prophecy, often referring to a faithful minority preserved by God through trials. The Hebrew word "שְׁאֵרִית" (she'erit) indicates those who survive or are left over. This concept reassures believers that despite widespread judgment or calamity, God maintains a faithful group who will fulfill His purposes. The "remnant of Israel" signifies hope and continuity, ensuring that God's covenant promises remain intact. Historically, this would have been comforting to the Israelites during times of conquest and exile, affirming that God had not abandoned them.

I will set them together like sheep in a fold
The imagery of sheep in a fold evokes a sense of protection and care. The Hebrew word for "fold" is "בָּצְרָה" (bozrah), which can mean a fortified place or enclosure. This metaphor highlights God's role as a shepherd, providing safety and security for His people. In ancient times, sheep were highly valued, and their well-being was a priority for shepherds. This analogy reassures the faithful that God will gather them into a place of refuge, away from harm and danger, reflecting His loving and protective nature.

like a flock in the middle of its pasture—
The "flock" represents the community of believers, and the "pasture" symbolizes a place of nourishment and rest. The Hebrew word for "pasture" is "דֶּשֶׁא" (deshe'), indicating a lush, green area where sheep can graze. This imagery suggests abundance and provision, emphasizing God's ability to meet the needs of His people. Historically, pastures were essential for the survival of livestock, and thus, this metaphor would resonate deeply with an agrarian society. It underscores the idea that God not only gathers His people but also provides for them abundantly.

a noisy throng
The phrase "noisy throng" conveys the vibrancy and vitality of the gathered community. The Hebrew word "הָמוֹן" (hamon) can mean a multitude or a sound of many. This suggests a lively, bustling group, full of life and energy. In the context of restoration, it implies joy and celebration as the people of God are reunited. This imagery contrasts with the silence of desolation and exile, offering a vision of hope and renewal. It reflects the ultimate fulfillment of God's promises, where His people are not only gathered and protected but also thriving and rejoicing in His presence.

One who breaks open the way
This phrase refers to a leader or a liberator who initiates a path for others to follow. In the Hebrew context, the word "poretz" (פֹּרֵץ) is used, which means "breaker" or "one who breaks through." Historically, this imagery is powerful, evoking the idea of a shepherd leading his flock out of a pen, breaking open the barriers that confine them. Spiritually, this can be seen as a messianic prophecy, pointing to Jesus Christ as the ultimate "breaker" who opens the way to salvation and freedom from sin.

will go up before them
The phrase suggests leadership and guidance. The Hebrew verb "alah" (עָלָה) means "to go up" or "ascend," indicating that the leader not only breaks open the way but also leads the people upward, possibly symbolizing a journey towards spiritual elevation or a return to a promised land. This ascent can be seen as a metaphor for spiritual growth and the journey towards God’s kingdom.

they will break through the gate
Here, the people follow the leader through the gate, symbolizing liberation and movement from captivity to freedom. The act of breaking through a gate suggests overcoming obstacles and barriers. In a historical context, gates were often seen as points of control and defense in ancient cities. Spiritually, this can represent the breaking of spiritual chains and the overcoming of sin through the power of God.

and go out
This phrase signifies liberation and exodus. The Hebrew "yatsa" (יָצָא) means "to go out" or "to come forth," often used in the context of the Israelites' exodus from Egypt. It implies a transition from a place of confinement to a place of freedom, echoing the deliverance themes found throughout the Bible.

Their King will pass through before them
This phrase identifies the leader as a king, emphasizing authority and sovereignty. In the Hebrew Bible, the king was often seen as God's representative on earth. The imagery of the king passing through before the people suggests a divine endorsement and protection. In a messianic interpretation, this points to Jesus Christ as the King who leads His people to salvation.

the LORD at their head
This final phrase underscores the divine nature of the leadership. "The LORD" (Yahweh) being at the head signifies that God Himself is leading His people. This is a powerful assurance of divine guidance and protection. In the broader scriptural context, it reflects the covenant relationship between God and His people, where God promises to be their leader and protector. This is a profound reminder of God's sovereignty and His active role in the lives of believers.