▼tn Or “plead your case” (NASB, NIV84, NRSV); NAB “present your plea”; NLT “state your case”; NIV11 “plead my case.”

▼sn Defend yourself. The Lord challenges Israel to defend itself against the charges he is bringing.

▼sn As in some ancient Near Eastern treaties, the mountains are personified as legal witnesses that will settle the dispute between God and Israel.

▼tn Heb “let the hills hear your voice.”

▼tn The prophet briefly interrupts the Lord’s statement (see vv. 1, 3) to summon the mountains as witnesses. Though the prophet speaks, the quotation marks have been omitted to clarify that it is not the Lord still speaking.

▼tn Heb “My people, what have I done to you?”

▼tn Heb “before you.”

▼tn Heb “remember what Balak…planned.”

▼tn Heb “From Shittim to Gilgal, in order to know the just acts of the Lord.” Something appears to be missing at the beginning of the line. The present translation supplies the words, “Recall how you went.” This apparently refers to how Israel crossed the Jordan River (see Josh 3:1; 4:19-24).

▼sn With what should I enter the Lord’s presence? The prophet speaks again, playing the role of an inquisitive worshiper who wants to know what God really desires from his followers.

▼tn The words “with what” do double duty in the parallelism and are supplied in the second line of the translation for clarification.

▼tn Or “the exalted God.”

▼tn Heb “the fruit of my body for the sin of my soul.” The Hebrew term נֶפֶשׁ (nefesh) is often translated “soul,” but the word usually refers to the whole person; here “the sin of my soul” = “my sin.”

▼sn Since child sacrifice is forbidden in scripture (Deut 12:31; 18:10), the speaker is revealed to not be in earnest but perhaps sarcastic.

▼sn Now the prophet switches roles and answers the question of the hypothetical worshiper. He rebukes the extravagant surface remark by pointing to general character qualities that are lacking in Israel.

▼tn Heb “is seeking from you.”

▼tn Heb “except.” This statement is actually linked with what precedes, “What does he want from you except….”

▼tn Or “to act justly.”

▼tn Or “to love faithfully.” The Hebrew word חֶסֶד (khesed) is complex, sometimes translated “lovingkindness,” faithfulness,” or “loyal love.” It has also been understood as covenant loyalty. חֶסֶד is either the object or the manner of the infinitive “to love.”

▼tn Heb “to walk humbly [or perhaps, “carefully”] with.”

▼tn Or “the voice of the Lord is calling.” The translation understands קוֹל (qol, “voice”) as equivalent to an imperative.

▼tn Heb “one who sees your name is wisdom.” It is probably better to emend יִרְאֶה (yirʾeh, “he sees”) to יִרְאָה (yirʾah, “fearing”). One may then translate, “fearing your name is wisdom.” The Lord’s “name” here stands by metonymy for his authority.

▼tc The MT reads, “Listen, tribe (or staff) and who appointed it.” Verse 10 then begins with עוֹד (ʿod, “still” or “again”). The LXX reads, “who will set the city in order?” The translation assumes an emendation of וּמִי יְעָדָהּ. עוֹד (umi yeʿadah. ʿod…, “and who appointed it. Still…”) to וּמוֹעֵד הָעִיר(umoʿed haʿir, “and the assembly of the city”).

▼tn The meaning of the first Hebrew word in the line is unclear. Possibly it is a combination of the interrogative particle and אִשׁ (ʾish), an alternate form of יֵשׁ (yesh, “there is/are”). One could then translate literally, “Are there treasures of sin [in] the house of the sinful?” The translation assumes an emendation to הַאֶשֶּׁה (haʾesheh, from נָשָׁא, nashaʾ, “to forget”), “Will I forget?” The rhetorical question expects an answer, “No, I will not forget.”

▼tn Heb “the treasures of sin”; NASB “treasures of wickedness”; NIV “ill-gotten treasures.”

▼tn Heb “the accursed scant measure.”

▼sn Merchants would use a smaller than standard measure so they could give the customer less than he thought he was paying for.

▼tn Heb “Do I acquit sinful scales, and a bag of deceptive weights?” The rhetorical question expects an answer, “No, I do not,” and has been translated as a declarative statement for clarity and emphasis.

▼sn Merchants also used rigged scales and deceptive weights to cheat their customers. See the note at Amos 8:5.

▼tn Heb “are full of violence.”

▼tn Heb “and their tongue is deceptive in their mouth.”

▼tn Heb “and I, even I, will make you sick, [by] striking you.”

▼tc The first Hebrew term in the line (וְיֶשְׁחֲךָ, veyeshkhakha) is obscure. HALOT 446 s.v. יֶשַׁח understands a noun meaning “filth,” which would yield the translation, “and your filth is inside you.” The translation assumes an emendation to כֹּחַוְיֶשׁ (veyesh koakh, “and [if] there is strength inside you”).

▼tn The meaning of the Hebrew term וְתַסֵּג (vetasseg) is unclear. The translation assumes it is a Hiphal imperfect from נָסַג/נָשַׂג (nasag/nasag, “reach; overtake”) and that hunting imagery is employed. (Note the reference to hunger in the first line of the verse.) See D. R. Hillers, Micah (Hermeneia), 80.

▼tn The Hiphal of פָּלַט (palat) is used in Isa 5:29 of an animal carrying its prey to a secure place.

▼tn Heb “you will tread olives.” Literally treading on olives with one’s feet could be harmful and would not supply the necessary pressure to release the oil. See O. Borowski, Agriculture in Iron Age Israel, 119. The Hebrew term דָּרַךְ (darakh) may have an idiomatic sense of “press” here, or perhaps the imagery of the following parallel line (referring to treading grapes) has dictated the word choice.

▼tn Heb “but you will not rub yourselves with oil.”

▼tn Heb “and juice, but you will not drink wine.” The verb תִדְרֹךְ (tidrokh, “you will tread”) must be supplied from the preceding line.

▼tn Heb “the edicts of Omri are kept.”

▼tn Heb “the house of Ahab.”

▼tn Heb “and you walk in their plans.”

▼sn The Omride dynasty, of which Ahab was the most infamous king, had a reputation for implementing unjust and oppressive measures. See 1 Kgs 21.

▼tn The Hebrew term שַׁמָּה (shammah) can refer to “destruction; ruin,” or to the reaction it produces in those who witness the destruction.

▼tn Heb “her.”

▼tn Heb “[an object] of hissing,” which was a way of taunting someone.

▼tc The translation assumes an emendation of the MT’s עַמִּי (ʿammi, “my people”) to עַמִּים (ʿammim, “nations”).

▼tn Heb “and the reproach of my people you will bear.” The second person verb is plural here, in contrast to the singular forms used in vv. 13-15.