Micah 2:12

The Lord Will Restore His People

2:12 I will certainly gather all of you, O Jacob,

I will certainly assemble those Israelites who remain. ¹ 

I will bring them together like sheep in a fold, ² 

like a flock in the middle of a pasture; ³ 

they will be so numerous that they will make a lot of noise. ⁴ 

Micah 4:7

4:7 I will transform the lame into the nucleus of a new nation, ⁵ 

and those far off ⁶  into a mighty nation.

The Lord will reign over them on Mount Zion,

from that day forward and forevermore.” ⁷ 

Micah 7:18

7:18 There is no other God like you! ⁸ 

You ⁹  forgive sin

and pardon ¹⁰  the rebellion

of those who remain among your people. ¹¹ 

You do not remain angry forever, ¹² 

but delight in showing loyal love.

[2:12]  ¹ tn Heb “the remnant of Israel.”

[2:12]  ² tc The MT reads בָּצְרָה (batsrah, “Bozrah”) but the form should be emended to בַּצִּרָה (batsirah, “into the fold”). See D. R. Hillers, Micah (Hermeneia), 38.

[2:12]  ³ tc The MT reads “its pasture,” but the final vav (ו) belongs with the following verb. See GKC 413 §127.i.

[2:12]  ⁴ tn Heb “and they will be noisy [or perhaps, “excited”] from men.” The subject of the third feminine plural verb תְּהִימֶנָה (tÿhimenah, “they will be noisy”) is probably the feminine singular צֹאן (tso’n, “flock”). (For another example of this collective singular noun with a feminine plural verb, see Gen 30:38.) In the construction מֵאָדָם (me’adam, “from men”) the preposition is probably causal. L. C. Allen translates “bleating in fear of men” (Joel, Obadiah, Jonah, and Micah [NICOT], 300), but it is possible to take the causal sense as “because of the large quantity of men.” In this case the sheep metaphor and the underlying reality are mixed.

[4:7]  ⁵ tn Heb “make the lame into a remnant.”

[4:7]  ⁶ tn The precise meaning of this difficult form is uncertain. The present translation assumes the form is a Niphal participle of an otherwise unattested denominative verb הָלָא (hala’, “to be far off”; see BDB 229 s.v.), but attractive emendations include הַנַּחֲלָה (hannakhalah, “the sick one[s]”) from חָלָה (khalah) and הַנִּלְאָה (hannil’ah, “the weary one[s]”) from לָאָה (la’ah).

[4:7]  ⁷ tn Heb “from now until forever.”

[7:18]  ⁹ tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”

[7:18]  ¹⁰ tn Heb “one who.” The prayer moves from direct address (second person) in v. 18a to a descriptive (third person) style in vv. 18b-19a and then back to direct address (second person) in vv. 19b-20. Due to considerations of English style and the unfamiliarity of the modern reader with alternation of persons in Hebrew poetry, the entire section has been rendered as direct address (second person) in the translation.

[7:18]  ¹¹ tn Heb “pass over.”

[7:18]  ¹² tn Heb “of the remnant of his inheritance.”

[7:18]  ¹³ tn Heb “he does not keep hold of his anger forever.”