Editing Book of Micah (section)

== Content ==
[[File:JudeanImpalement Roaf185.jpg|thumb|250px|Impalement of [[Judea]]ns by Assyrian soldiers ([[Assyria|Neo-Assyrian]] relief)]]

===Structure===
At the broadest level, Micah can be divided into three roughly equal parts:<ref name="King 1988, p. 27">King (1988), p. 27</ref>
* Judgment against the nations and their leaders
* Restoration of Zion (chapters 4–5, which belong together despite their possibly unclear connection,<ref name=cheyne /> probably exilic and post-exilic);<ref name="Rogerson 2003, p. 703">Rogerson (2003), p. 703</ref>
* God's lawsuit against Israel and expression of hope (chapters 6–7, also probably exilic and post-exilic).<ref name="Rogerson 2003, p. 703" />

James Limburg sees the word "Hear" in Micah 1:2, 3:1 and 6:1 as the marker for three separate sections, noting that [[Amos 3#Verse 1|Amos 3:1]], [[Amos 4#Verse 1|4:1]], [[Amos 5#Verse 1|5:1]] and [[Amos 8|8:4]] mark similar divisions within the [[Book of Amos]], another of the minor prophets.<ref name=limburg />

Within this broad three-part structure are a series of alternating oracles of judgment and promises of restoration:<ref>Coogan (2009)</ref>
* 1.1 Superscription
* 1.2–2.11 Oracles of judgment
* 2.12–13 Oracles of restoration
* 3.1–12 Oracles of judgment
* 4.1–5.15 Oracles of restoration
* 6.1–7.6 Oracles of judgment
* 7.7–20 Oracles of restoration

===Verse numbering===
There is a difference in verse numbering between English Bibles and Hebrew texts, with Micah 4:14 in Hebrew texts being Micah 5:1 in English Bibles, and the Hebrew 5:1 etc. being numbered 5:2 etc. in English Bibles.<ref>[https://www.biblegateway.com/passage/?search=Micah%205&version=NET#fen-NET-22635a Footnote a at Micah 5:1 in the New English Translation (NET Bible)], accessed on 4 September 2024</ref> This article generally follows the common numbering in Christian English Bible versions.

===Subsections===
* '''The Heading''': As is typical of prophetic books, an anonymous editor or [[scribe]] has supplied the name of the prophet, an indication of his time of activity, and an identification of his speech as the "word of Yahweh", a generic term carrying a claim to prophetic legitimacy and authority.<ref>Ben Zvi (2000), p. 13</ref> Samaria and Jerusalem are given prominence as the foci of the prophet's attention.<ref>Sweeney (2000), p. 343</ref> Unlike prophets such as Isaiah and Hosea, no record of his father's name has been retained.<ref>Taylor, John, "The Message of Micah", ''The Biblical World'', vol. 25, no. 3, 1905, p. 201 footnote 1 and p. 202. [http://www.jstor.org/stable/3140640 JSTOR website] Retrieved 25 January 2020.</ref>
* '''Judgment against Samaria (1:2–7)''': Drawing upon ancient traditions for depicting a theophany, the prophet depicts the coming of Yahweh to punish the city, whose sins are idolatry and the abuse of the poor.<ref name="Rogerson 2003, p. 703" />
* '''Warnings to the cities of Judah (1:8–16)''': Samaria has fallen, Judah is next. Micah describes the destruction of the lesser towns of Judah (referring to the invasion of Judah by Sennacherib, 701&nbsp;BCE). For these passages of doom on the various cities, [[Pun|paronomasia]] is used. Paronomasia is a [[List of narrative techniques|literary device]] which 'plays' on the sound of each word for literary effect. For example, the inhabitants of Beth-le-aphrah ("house of dust") are told to "roll yourselves in the dust" (1:14). Though most of the paronomasia is lost in translation, it is the equivalent of 'Ashdod shall be but ashes,' where the fate of the city matches its name.<ref name="Rogerson704"/>
* '''Misuse of power denounced (2:1–5)''': Denounces those who appropriate the land and houses of others. The context may be simply the amassing wealth for its own sake, or could be connected with the militarisation of the region for the expected Assyrian attack.<ref name="Rogerson704">Rogerson (2003), p. 704</ref>
* '''Threats against the prophet (2:6–11)''': The prophet is warned not to prophesy. He answers that the rulers are harming God's people, and want to listen only to those who advocate the virtues of wine.<ref name="Rogerson704"/>
* '''A later promise (2:12–13)''': These verses assume that judgment has already fallen and Israel is already scattered abroad.<ref name="Rogerson704"/>
* '''Judgment on wicked Zion (3:1–4)''': Israel's rulers are accused of gaining more wealth at the expense of the poor, by any means. The [[metaphor]] of flesh being torn from the people illustrates the length to which the ruling classes and socialites would go to further increase their wealth. Prophets are corrupt, seeking personal gain. Jerusalem's rulers believe that God will always be with them, but God will be with his people, and Jerusalem will be destroyed.<ref>Rogerson (2003), pp. 704–05</ref>
*'''Prophets for Profit (3:5-8)''': those condemned by Micah are explicitly called "prophets", while he appears to distance himself from personally being called a prophet.<ref name=oxf>Williamson, H. G. M., ''32. Micah'', in Barton, J. and Muddiman, J. (2001), [https://b-ok.org/dl/946961/8f5f43 The Oxford Bible Commentary]</ref>{{rp|595, 597}}
*'''A concluding judgment (3:9-12)''' drawing together chapters 2–3.<ref name=oxf />{{rp|597}}
* '''Zion's future hope (4:1–5)''': This is a later passage, almost identical to [[Book of Isaiah|Isaiah]] 2:2–4. In the "[[Eschatology#Judaism|latter days]]", "last days", or "the days to come",<ref name=cheyne>[[Thomas Kelly Cheyne|Cheyne, T. K.]] (1882), [https://biblehub.com/commentaries/cambridge/micah/4.htm Cambridge Bible for Schools and Colleges] on Micah 4, accessed on 7 September 2024</ref> Zion (meaning the Temple) will be rebuilt, but by God, and based not on violence and [[corruption]] but on the desire to learn God's laws, [[swords to ploughshares#Biblical references|beat swords to ploughshares]] and live in peace.<ref name="Rogerson705">Rogerson (2003), p. 705</ref>
[[File:International refugee year stamp Israel - Micah 4-4.jpg|thumb|Israeli stamp marking World Refugee Year (1960), quoting Micah 4:4: "But they shall sit every man under his vine and under his fig tree; and none shall make them afraid." ([[KJV]])]]
* '''Further promises to Zion (4:6–7)''': This is another later passage, promising Zion that she will once more enjoy her former independence and power.<ref name="Rogerson705"/>
* '''Deliverance from distress in Babylon (4:9–5:1, 4:9-14 in Hebrew Bible numbering)''' The similarity with Isaiah 41:15–16 and the references to Babylon suggest a later period for this material, although it is unclear whether a period during or after the siege of 586 is meant. Despite their trials, God will not desert his people.<ref name="Rogerson705"/>
* '''The promised ruler from [[Bethlehem]] (5:1[2]–14)''': This passage is usually dated to the exile.<ref>Rogerson (2003), pp. 705–06</ref> Although Micah 4:9 has asked "is there no king" in Zion,<ref>{{bibleverse|Micah|4:9|ESV}}: [[English Standard Version]]</ref> this chapter predicts that the coming [[Messiah in Judaism|Messiah]] will emerge from Bethlehem, the traditional home of the Davidic monarchy, to restore Israel. Assyria will invade (some translations prefer "''if'' the Assyrians invade"),<ref>For example, the [[New Revised Standard Version]] at {{bibleverse|Micah|5:5|NRSV}}</ref> but she will be stricken, and Israel's punishment will lead to the punishment of the nations.<ref>Sweeney (2000), p. 387</ref> [[H. G. M. Williamson|Williamson]] treats Micah 4:8-5:6 as one unit, with "a clear and balanced structure".<ref name=oxf />{{rp|597}}
[[File:George Floyd protest 2020-05-28 Columbus, Ohio 11.jpg|thumb|Demonstrator at a [[George Floyd protest]] in [[Columbus, Ohio]] quoting Micah 6:8]]
* '''A Covenant lawsuit (6:1–5)''': Yahweh accuses Israel (the people of Judah) of breaking the covenant through their lack of justice and honesty, after the pattern of the kings of Israel (northern kingdom).<ref>Sweeney (2000), p. 395</ref>
* '''Torah Liturgy (6:6–8)''': Micah speaks on behalf of the community asking what they should do in order to get back on God's good side. Micah then responds by saying that God requires only "to do justice, and to love [[mercy]], and to walk humbly with your God", thus declaring that the burnt offering of both animals and humans (which may have been practiced in Judah under Kings [[Ahaziah of Judah|Ahaz]] and [[Manasseh of Judah|Manasseh]]) is not necessary for God.<ref>King (2006), pp. 1246–47</ref>
* '''The City as a Cheat (6:9–16)''': The city is reprimanded for its dishonest trade practices.
* '''Lament (7:1–7)''': The first passage in the book in the first person: whether it comes from Micah himself is disputed.{{by whom|date=September 2024}} Honesty and decency have vanished, families are filled with strife.<ref name="Rogerson707">Rogerson (2003), p. 707</ref> The [[Jerusalem Bible]] suggests that verse 7, ''For my part, I look to Yahweh ...'' may have been the conclusion of the original book, before additional poems on Israel's restoration were added.<ref>Jerusalem Bible (1966), footnote h at Micah 7:7</ref>
* '''A song of fallen Jerusalem (7:8–10)''': The first person voice continues, but now it is the city who speaks. She recognises that her destruction is deserved punishment from God. The recognition gives grounds for hope that God is still with her.<ref name="Rogerson707"/>
* '''A prophecy of restoration (7:11–13)''': Fallen Jerusalem is promised that she will be rebuilt and that her power will be greater than ever (a contrast with the vision of peace in 4:1–5).<ref name="Rogerson707"/>
* '''A prayer for future prosperity (7:14–17)''': The mood switches from a request for power to grateful astonishment at God's mercy.<ref name="Rogerson707"/> [[Hermann Gunkel]] and [[Bo Reicke]] identify the last chapter as a ritual text possibly connected to a festival such as the Israelite New Year.<ref>Kapelrud, Arvid S., “Eschatology in the Book of Micah”, ''Vetus Testamentum'', vol. 11, no. 4, 1961, pp. 403–404. [https://doi.org/10.2307/1516098 JSTOR website] Retrieved 15 Mar. 2023.</ref>
*'''A hymn of praise for the incomparable God (7:18-20)''': the [[Confraternity of Christian Doctrine, Inc.|Confraternity of Christian Doctrine]] in the United States notes that these final verses "contain a hymn of praise for the incomparable God, who pardons sin and delights in mercy".<ref>Confraternity of Christian Doctrine, Inc., [https://www.biblegateway.com/passage/?search=micah%207&version=NABRE#fen-NABRE-27002f Footnote f at Micah 7:18 in the New American Bible Revised Edition], accessed on 13 September 2024</ref>