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Micas 7

7 salin · basahin sa 12 tradisyon.

NCB · Bagong Bibliya ng Konsenso

1Woe is me! For I am like the gatherings of summer fruit, like the gleanings of the vintage; there is no cluster to eat, no early fig my soul desires. 2The godly one has perished from the land, and there is no one upright among humanity; they all lie in wait for blood, each hunts his brother with a net. 3Both hands are on the evil, to do it well; the official asks for a bribe, and the judge, and the great man speaks the evil desire of his soul; so they weave it together. 4Their best is like a brier; the upright is worse than a thorn hedge. The day of your watchmen, your visitation, has come; now will be their perplexity. 5Do not trust a neighbor; do not put confidence in a friend. From the woman lying in your embrace, guard the doors of your mouth. 6For the son dishonors the father, the daughter rises up against her mother, the daughter-in-law against her mother-in-law; a man’s enemies are the men of his own house. 7But as for me, I will look to the LORD; I will wait for the God of my salvation; my God will hear me. 8Do not rejoice over me, my enemy: when I fall, I will arise; when I sit in darkness, the LORD will be a light to me. 9I will bear the indignation of the LORD, for I have sinned against him, until he pleads my cause and executes judgment for me. He will bring me out to the light; I will look upon his righteousness. 10Then my enemy will see it, and shame will cover her who says to me, “Where is the LORD your God?” My eyes will look upon her; now she will become a treading-place, like the mire of the streets. 11A day to build your walls! On that day the boundary will be far removed. 12On that day they will come to you from Assyria and the cities of Egypt, and from Egypt even to the River, and from sea to sea, and mountain to mountain. 13Yet the land will become a desolation because of its inhabitants, from the fruit of their deeds. 14Shepherd your people with your staff, the flock of your heritage, dwelling alone in a forest in the midst of Carmel; let them feed in Bashan and Gilead as in the days of old. 15As in the days of your coming out of the land of Egypt, I will show him marvelous things. 16The nations will see and be ashamed of all their might; they will place hand on mouth, their ears will be deaf. 17They will lick dust like the serpent; like crawling things of the earth, they will come trembling from their enclosures; they will come in dread to the LORD our God, and they will be afraid of you. 18Who is a God like you, bearing away iniquity and passing over the transgression of the remnant of his heritage? He does not retain his anger forever, because he delights in steadfast love. 19He will again have compassion on us; he will tread our iniquities underfoot. You will cast all their sins into the depths of the sea. 20You will give truth to Jacob, and steadfast love to Abraham, as you have sworn to our fathers from days of old.

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Kung saan nagkakasundo ang mga tradisyon

Universally across all families, readers affirm that the prophet laments the complete corruption of society and the breakdown of familial trust, and that the chapter concludes with a doxology praising God for His unique mercy, forgiveness of iniquity, and covenant faithfulness. It is also widely acknowledged that the prophet models patient endurance and accepts divine discipline while waiting for God's light, with many noting that the familial betrayal prophetically anticipates the… Mag-sign in para mabasa ang ang buong pinagkaisahan →

Kung saan nagkakaiba ang mga tradisyon

  • The declaration 'when I fall, I shall arise' is read typologically as Christ's death and resurrection.

    catholic: AFFIRM; oriental-orthodox: DENY

  • The willing bearing of God's indignation models the acceptance of temporal punishment and the making of satisfaction for sin.

    catholic: AFFIRM; lutheran: DENY

  • The prophet's patient waiting in darkness models the justified sinner enduring spiritual trial with passive trust in God's deliverance.

    lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; pentecostal: DENY

  • The declaration 'when I fall, I shall arise' functions as a foundational ascetic maxim against spiritual despair, encouraging continual repentance.

    orthodox: AFFIRM; oriental-orthodox: AFFIRM; methodist: QUALIFY

  • The passage is utilized liturgically during Advent and Lent to emphasize corporate penitence and waiting for the coming of Christ.

    catholic: QUALIFY; oriental-orthodox: QUALIFY; anglican: AFFIRM

  • The rhetorical question 'Who is a God like you?' distinguishes the true God of unmerited grace from deities or human reason that demand works.

    oriental-orthodox: DENY; lutheran: AFFIRM

  • The imagery of casting sins into the sea signifies complete, permanent justification and the irrevocable removal of guilt.

    catholic: QUALIFY; oriental-orthodox: DENY; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: QUALIFY; pentecostal: QUALIFY

  • The casting of sins into the sea signifies the final, eschatological eradication of sin from the universe, paralleling the cleansing of the heavenly sanctuary.

    oriental-orthodox: DENY; adventist: AFFIRM

  • The imagery of casting sins into the sea serves as a type for the complete washing away of sins in the sacrament of Baptism.

    catholic: QUALIFY; orthodox: AFFIRM; oriental-orthodox: AFFIRM; restorationist: QUALIFY

  • The imagery of casting sins into the sea is applied to the definitive absolution achieved in the Sacrament of Penance.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY

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Catholic

Micah 7 opens with a profound lament over the total moral collapse of society, where justice has vanished and even the closest familial bonds are severed by treachery (vv. 1-6). Representing the faithful remnant, the prophet transitions from despair to resolute hope, accepting God's disciplinary judgment for national sin while expressing confidence that God will vindicate the remnant and bring them into the light (vv. 7-10). The chapter concludes with an assurance of future restoration (vv. 11-13), a plea for God to shepherd His flock as in the days of old (vv. 14-17), and a final doxology marveling at the incomparable mercy of God, who forgives iniquity, retains not His anger, and completely removes sin (vv. 18-20). Reception: The Catholic tradition receives this chapter as a rich map of both eschatological division and sacramental reconciliation, drawing deeply on both Latin and Eastern patristic sources. Jerome, in his 'Commentary on Micah', reads the familial betrayals of verse 6 as a direct prophecy of the division the Gospel will bring, where adherence to Christ supersedes natural bonds. He further interprets verse 8 ('when I fall, I shall arise') both ecclesiologically—as the Church enduring persecution but ultimately triumphing in Christ's light—and typologically, pointing toward Christ's descent into death and subsequent Resurrection. The penitential confession in verse 9 ('I will bear the indignation of the Lord, because I have sinned') became a foundational prooftext for the Latin theological understanding of temporal punishment and satisfaction, articulating the soul's willing acceptance of purification even after guilt is forgiven. Eastern Catholic tradition shares this deep penitential reading but often emphasizes the medicinal totality of grace; Theodoret of Cyrus, in his 'Commentary on the Twelve Prophets', reads the casting of sins into the depths of the sea (v. 19) as a sign of absolute, definitive absolution, comparing the drowning of sins to the drowning of the Egyptians in the Red Sea. In modern magisterial teaching, John Paul II's 'Dives in Misericordia' draws heavily upon verse 18 to emphasize that God's very nature is to 'delight in mercy.'

Eastern Orthodox

In its immediate context, Micah 7 serves as the prophet's concluding lament and subsequent expression of steadfast hope. It opens with a vivid depiction of total societal and moral collapse, where justice is sold, neighbors betray one another, and family members become enemies (verses 1-6). Transitioning from despair to trust, the prophet speaks for the penitent community, accepting God's indignation as just punishment but expressing confidence that God will ultimately vindicate and illuminate them (verses 7-10). The chapter closes with a prophetic vision of restoration, the humbling of the nations, and a concluding doxology that praises God's incomparable mercy, his willingness to pardon iniquity, and his faithfulness to the patriarchal covenants (verses 11-20). Reception: Eastern Orthodox reception reads Micah 7 as a profound text concerning spiritual barrenness, the mystery of repentance (metanoia), and the superabundant philanthropia (love for mankind) of God. The prophet's lament over the lack of 'summer fruits' (verse 1) is interpreted by Cyril of Alexandria as a prefiguration of the spiritual barrenness of the synagogue at the time of the Incarnation, lacking the fruits of righteousness. Verse 6 ('a man's enemies are the men of his own house') is canonically received through its direct quotation by Christ in the Gospels, understood as the necessary division the uncreated light of the Gospel brings to a fallen world. The central hinge of the chapter for Orthodox theology is verse 8 ('when I fall, I shall arise; when I sit in darkness, the Lord will be a light to me'). John Chrysostom famously deploys this verse to combat the demon of despair, establishing it as a foundational maxim for the ascetic life: the Christian is not one who never falls, but one who continually rises through repentance. Furthermore, verses 18-19, which promise that God will 'cast all their sins into the depths of the sea,' are interpreted by the Fathers as a prophecy of the total remission of sins granted through the waters of Holy Baptism and the ongoing sacrament of Confession.

Oriental Orthodox

The chapter opens with the prophet's bitter lament over the total moral collapse of society, comparing the lack of righteous people to a barren harvest and describing a world where even the closest family ties are severed by betrayal (Micah 7:1-6). In the face of this darkness, the prophet adopts a posture of resolute hope and patient waiting on Yahweh (v. 7). He speaks on behalf of the fallen city or community, declaring that despite present judgment and darkness, God will bring them to the light and execute justice against their mocking enemies (vv. 8-10). The chapter concludes with a prophetic vision of restoration, where God shepherds His flock, nations submit in fear, and the prophet breaks into a doxology praising God's unparalleled mercy, His willingness to pardon iniquity, and His faithfulness to the ancestral covenant (vv. 14-20). Reception: In the Oriental Orthodox tradition, Micah 7 is received through a profoundly Christological and typological lens, heavily guided by St. Cyril of Alexandria. Cyril reads the prophet's lament over the barren summer fruits (Micah 7:1) as a prophecy concerning the spiritual barrenness of the Jewish synagogue, which failed to produce the fruits of righteousness at the time of the Incarnation. The familial division described in verse 6 is recognized as the inevitable division caused by the Gospel, directly fulfilled by Christ's own teachings. Verse 8 ('when I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me') is read not merely as Israel's historical hope, but as the voice of fallen human nature—or the Gentile church—being raised from the death of sin and illuminated by the Incarnate Word. The culminating doxology (vv. 18-20) is central to miaphysite soteriology: 'Who is a God like you?' underscores the incomparable divine nature that condescends in the Incarnation out of sheer philanthropy (love for mankind). Cyril famously interprets God casting sins 'into the depths of the sea' (v. 19) as a profound type of the mystery of Baptism, where transgressions are entirely drowned in the sanctified waters, just as Pharaoh's army was destroyed.

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Bawat salin

Ang parehong kabanata sa 7 public-domain na salin.

WEB · World English Bible

1Misery is mine! Indeed, I am like one who gathers the summer fruits, as gleanings of the vineyard. There is no cluster of grapes to eat. My soul desires to eat the early fig. 2The godly man has perished out of the earth, and there is no one upright among men. They all lie in wait for blood; every man hunts his brother with a net. 3Their hands are on that which is evil to do it diligently. The ruler and judge ask for a bribe. The powerful man dictates the evil desire of his soul. Thus they conspire together. 4The best of them is like a brier. The most upright is worse than a thorn hedge. The day of your watchmen, even your visitation, has come; now is the time of their confusion. 5Don’t trust in a neighbor. Don’t put confidence in a friend. With the woman lying in your embrace, be careful of the words of your mouth! 6For the son dishonors the father, the daughter rises up against her mother, the daughter-in-law against her mother-in-law; a man’s enemies are the men of his own house. 7But as for me, I will look to Yahweh. I will wait for the God of my salvation. My God will hear me. 8Don’t rejoice against me, my enemy. When I fall, I will arise. When I sit in darkness, Yahweh will be a light to me. 9I will bear the indignation of Yahweh, because I have sinned against him, until he pleads my case and executes judgment for me. He will bring me out to the light. I will see his righteousness. 10Then my enemy will see it, and shame will cover her who said to me, “Where is Yahweh your God?” My eyes will see her. Now she will be trodden down like the mire of the streets. 11A day to build your walls! In that day, he will extend your boundary. 12In that day they will come to you from Assyria and the cities of Egypt, and from Egypt even to the River, and from sea to sea, and mountain to mountain. 13Yet the land will be desolate because of those who dwell therein, for the fruit of their doings. 14Shepherd your people with your staff, the flock of your heritage, who dwell by themselves in a forest. Let them feed in the middle of fertile pasture land, in Bashan and Gilead, as in the days of old. 15“As in the days of your coming out of the land of Egypt, I will show them marvelous things.” 16The nations will see and be ashamed of all their might. They will lay their hand on their mouth. Their ears will be deaf. 17They will lick the dust like a serpent. Like crawling things of the earth, they will come trembling out of their dens. They will come with fear to Yahweh our God, and will be afraid because of you. 18Who is a God like you, who pardons iniquity, and passes over the disobedience of the remnant of his heritage? He doesn’t retain his anger forever, because he delights in loving kindness. 19He will again have compassion on us. He will tread our iniquities under foot. You will cast all their sins into the depths of the sea. 20You will give truth to Jacob, and mercy to Abraham, as you have sworn to our fathers from the days of old.

KJV · King James Version

1Woe is me! for I am as when they have gathered the summer fruits, as the grapegleanings of the vintage: there is no cluster to eat: my soul desired the firstripe fruit. 2The good man is perished out of the earth: and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net. 3That they may do evil with both hands earnestly, the prince asketh, and the judge asketh for a reward; and the great man, he uttereth his mischievous desire: so they wrap it up. 4The best of them is as a brier: the most upright is sharper than a thorn hedge: the day of thy watchmen and thy visitation cometh; now shall be their perplexity. 5Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom. 6For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man’s enemies are the men of his own house. 7Therefore I will look unto the Lord; I will wait for the God of my salvation: my God will hear me. 8Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me. 9I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me: he will bring me forth to the light, and I shall behold his righteousness. 10Then she that is mine enemy shall see it, and shame shall cover her which said unto me, Where is the Lord thy God? mine eyes shall behold her: now shall she be trodden down as the mire of the streets. 11In the day that thy walls are to be built, in that day shall the decree be far removed. 12In that day also he shall come even to thee from Assyria, and from the fortified cities, and from the fortress even to the river, and from sea to sea, and from mountain to mountain. 13Notwithstanding the land shall be desolate because of them that dwell therein, for the fruit of their doings. 14Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily in the wood, in the midst of Carmel: let them feed in Bashan and Gilead, as in the days of old. 15According to the days of thy coming out of the land of Egypt will I shew unto him marvellous things. 16The nations shall see and be confounded at all their might: they shall lay their hand upon their mouth, their ears shall be deaf. 17They shall lick the dust like a serpent, they shall move out of their holes like worms of the earth: they shall be afraid of the Lord our God, and shall fear because of thee. 18Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy. 19He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea. 20Thou wilt perform the truth to Jacob, and the mercy to Abraham, which thou hast sworn unto our fathers from the days of old.

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Mga pagkakaiba na nagpapabago sa kahulugan (57)
  • v1 [lexical]: translates the exclamation of distress — “Woe” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Misery” (WEB) vs “My” (YLT)
  • v1 [grammatical]: phrases the pronoun and connective following the exclamation — “me for” (KJV, ASV, DARBY, WEBSTER, DRC) vs “mine Indeed” (WEB) vs “to” (YLT)
  • v2 [lexical]: phrases the disappearance of the godly from the earth — “out of” (WEB, KJV, ASV, DARBY, DRC) vs “hath the kind” (YLT) vs “from” (WEBSTER)
  • v2 [lexical]: translates the term for the domain or world — “earth” (WEB, KJV, ASV, WEBSTER, DRC) vs “land” (YLT, DARBY)
  • v2 [interpretive]: interprets the term for how they hunt their brother (net vs. destruction/death) — “with a net” (WEB, KJV, ASV, DARBY, WEBSTER) vs “they hunt” (YLT) vs “to death” (DRC)
  • v3 [lexical]: translates the title and action of the official demanding payment — “prince asketh and the” (KJV, ASV, DARBY, WEBSTER) vs “ruler” (WEB) vs “is asking also” (YLT) vs “requireth” (DRC)
  • v3 [lexical]: translates the term for the illicit payment — “a reward and” (KJV, ASV, DARBY, WEBSTER) vs “bribe” (WEB) vs “recompence” (YLT) vs “giving” (DRC)
  • v3 [lexical]: translates the idiom for how they conspire or intertwine their evil deeds — “wrap it up” (KJV, YLT, WEBSTER) vs “conspire together” (WEB) vs “weave together” (ASV) vs “combine” (DARBY) vs “have troubled” (DRC)
  • v4 [grammatical]: phrases the introduction to the superlative description — “The” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Their” (YLT) vs “He that is” (DRC)
  • v4 [grammatical]: phrases the modifier indicating the best person among them — “of them” (WEB, KJV, ASV, DARBY, WEBSTER) vs “one” (YLT) vs “among” (DRC)
  • v4 [stylistic]: translates the comparative particle — “as” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “like” (WEB)
  • v4 [grammatical]: translates the tense and aspect of the verb for coming — “cometh” (KJV, WEBSTER, DRC) vs “is come” (ASV, DARBY) vs “has come” (WEB) vs “hath come” (YLT)
  • v4 [grammatical]: phrases the future or present state of their perplexity — “shall be” (KJV, ASV, DARBY, WEBSTER, DRC) vs “is the time of” (WEB) vs “is” (YLT)
  • v4 [lexical]: translates the term for the consequence falling upon them — “perplexity” (KJV, ASV, YLT, DARBY, WEBSTER) vs “confusion” (WEB) vs “destruction” (DRC)
  • v5 [lexical]: translates the negative command regarding reliance on others — “Trust ye not in” (KJV, ASV, WEBSTER) vs “Believe” (YLT, DARBY, DRC) vs “Don’t” (WEB)
  • v6 [grammatical]: translates the verb tense and aspect for the action of the son against the father — “dishonoureth the” (KJV, DARBY, DRC) vs “dishonoreth” (ASV, WEBSTER) vs “dishonors” (WEB) vs “is dishonouring a” (YLT)
  • v6 [lexical]: translates the verb for standing up against someone — “riseth up” (KJV, ASV, DARBY, WEBSTER, DRC) vs “rises” (WEB) vs “hath stood” (YLT)
  • v6 [stylistic]: punctuates and phrases the article for the daughter-in-law — “daughter-in-law” (WEB, ASV, DARBY, WEBSTER) vs “the daughter in law” (KJV, DRC) vs “A daughter-in-law” (YLT)
  • v6 [grammatical]: phrases the subject referring to the members of the household — “the men” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “they” (DRC)
  • v7 [grammatical]: translates the connective or contrasting introductory particle — “But as for me” (WEB, ASV, DARBY) vs “Therefore” (KJV, WEBSTER) vs “And” (YLT) vs “But” (DRC)
  • v8 [interpretive]: translates the conjunction connecting the fall and the circumstances — “when” (WEB, KJV, ASV, YLT, WEBSTER) vs “though” (DARBY) vs “over me because” (DRC)
  • v8 [grammatical]: translates the tense of the verb for falling — “fall” (WEB, KJV, ASV, DARBY, WEBSTER) vs “have fallen” (YLT) vs “am fallen” (DRC)
  • v8 [grammatical]: translates the tense and auxiliary of the verb for rising — “shall arise” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “have risen” (YLT)
  • v9 [lexical]: translates the term for God's anger — “indignation” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “wrath” (DRC)
  • v9 [lexical]: translates the divine name and the causal conjunction — “the Lord because” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT) vs “Yahweh” (WEB) vs “Jehovah for” (DARBY)
  • v9 [lexical]: translates the verb for advocating or judging a case — “plead” (KJV, ASV, DARBY) vs “pleads” (WEB) vs “doth” (YLT) vs “shall” (WEBSTER) vs “judge” (DRC)
  • v9 [lexical]: translates the legal term for the speaker's dispute — “cause” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “case” (WEB)
  • v9 [grammatical]: translates the verb for carrying out judgment — “execute” (KJV, ASV, DARBY, WEBSTER, DRC) vs “executes” (WEB) vs “hath executed my” (YLT)
  • v9 [grammatical]: translates the preposition indicating movement toward the light — “forth to” (KJV, ASV, YLT, DARBY, WEBSTER) vs “out” (WEB) vs “into” (DRC)
  • v9 [grammatical]: translates the verb and tense for seeing righteousness — “shall behold” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will see” (WEB) vs “look on” (YLT)
  • v9 [lexical]: translates the term for God's vindicating action — “righteousness” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “justice” (DRC)
  • v10 [lexical]: translates the divine name and accompanying pronouns — “the Lord thy” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT, DARBY) vs “Yahweh your” (WEB)
  • v10 [interpretive]: translates the idiom for looking in triumph upon the enemy — “shall behold” (KJV, DARBY, WEBSTER) vs “will see” (WEB) vs “see my desire upon” (ASV) vs “do look on” (YLT) vs “look down upon” (DRC)
  • v12 [textual]: reflects variant readings or interpretations for the geographical target location — “Assyria” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Asshur” (YLT) vs “to thee” (DRC)
  • v12 [interpretive]: translates the term which can mean 'Egypt' or 'fortress' — “Egypt” (WEB, ASV, DARBY) vs “the fortress even to” (KJV, WEBSTER) vs “unto” (YLT) vs “fortified cities” (DRC)
  • v13 [grammatical]: translates the connective indicating contrast or consequence — “Notwithstanding” (KJV, WEBSTER) vs “And” (YLT, DRC) vs “Yet” (WEB) vs “Yet shall” (ASV) vs “But” (DARBY)
  • v13 [lexical]: translates the term for the people's actions — “doings” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “devices” (DRC)
  • v14 [lexical]: translates the imperative verb for tending the flock — “Feed thy” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Shepherd your” (WEB) vs “Rule Thou” (YLT)
  • v14 [lexical]: translates the implement used by the shepherd — “thy rod” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your staff” (WEB)
  • v15 [stylistic]: translates the preposition of comparison — “According to” (KJV, YLT, WEBSTER, DRC) vs “As in” (WEB, ASV, DARBY)
  • v15 [grammatical]: translates the action of leaving the land of Egypt — “forth” (ASV, YLT, DARBY) vs “thy coming out of” (KJV, DRC) vs “your” (WEB) vs “departure from” (WEBSTER)
  • v15 [grammatical]: Third-person number differs: KJV, WEBSTER, DRC use the singular ("him"/"his") where WEB, ASV, DARBY use the plural ("them"/"their").
  • v16 [lexical]: translates the response of shame or confusion by the nations — “ashamed of” (WEB, ASV) vs “be confounded at” (KJV, WEBSTER) vs “they are ashamed of” (YLT) vs “ashamed for” (DARBY) vs “shall” (DRC)
  • v16 [lexical]: translates the term for the nations' power — “might” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “strength” (DRC)
  • v16 [grammatical]: translates the verb and possessive for placing the hand — “shall lay their” (KJV, ASV, DARBY, WEBSTER) vs “will” (WEB) vs “a” (YLT) vs “put the” (DRC)
  • v16 [grammatical]: translates the preposition indicating placement on the mouth — “upon their” (KJV, ASV, DARBY, WEBSTER) vs “on” (WEB) vs “on the” (YLT) vs “the” (DRC)
  • v16 [grammatical]: translates the verb for the state of their ears being deaf — “shall be” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “are” (YLT)
  • v18 [grammatical]: phrases the comparison and the verb for forgiving iniquity — “unto thee that pardoneth” (KJV, ASV) vs “you who pardons” (WEB) vs “taking away” (YLT) vs “forgiveth” (DARBY) vs “to” (WEBSTER) vs “to who takest away” (DRC)
  • v18 [lexical]: translates the phrase for forgiving or overlooking transgression — “passeth by” (KJV, DARBY, WEBSTER) vs “passes over” (WEB) vs “over” (ASV) vs “passing” (YLT) vs “passest” (DRC)
  • v18 [lexical]: translates the term for wrongdoing — “transgression” (KJV, ASV, YLT, DARBY, WEBSTER) vs “disobedience” (WEB) vs “sin” (DRC)
  • v18 [textual]: translates the pronoun modifying the inheritance, reflecting a possible variant — “his heritage” (WEB, KJV, ASV, DARBY, WEBSTER) vs “inheritance” (YLT) vs “thy inheritance” (DRC)
  • v18 [grammatical]: phrases the verb or pronoun emphasizing God's pleasure — “delighteth” (KJV, ASV, DARBY, WEBSTER, DRC) vs “delights” (WEB) vs “He” (YLT)
  • v18 [lexical]: translates the term for steadfast love or covenant loyalty — “mercy” (KJV, WEBSTER, DRC) vs “loving kindness” (WEB) vs “lovingkindness” (ASV) vs “kindness” (YLT) vs “loving-kindness” (DARBY)
  • v19 [interpretive]: translates the verb for overcoming or trampling iniquities — “tread” (WEB, ASV) vs “will subdue” (KJV, WEBSTER) vs “doth” (YLT) vs “tread under foot” (DARBY) vs “put away” (DRC)
  • v19 [lexical]: translates the term for the deepest parts of the sea — “depths” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “bottom” (DRC)
  • v20 [grammatical]: translates the preposition linking truth and Jacob — “to” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “of” (DRC)
  • v20 [grammatical]: translates the relative pronoun and auxiliary for the sworn oath — “which thou hast” (KJV, ASV, DARBY, WEBSTER, DRC) vs “as you have” (WEB) vs “That” (YLT)

Sa likod ng pahinang ito

Pinagmulang teksto. Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Westminster Leningrad Codex (WLC)

Mga banal na pangalan: YHWH (the LORD), Elohim (God), El (God) — render YHWH and Elohim distinguishably.

Kinonsulta rin, pero hindi ibinilang sa pinagkaisahan

Academic textual-historical analysis

In its own literary setting, the chapter functions as a dramatic progression from profound social despair to triumphant liturgical hope. Verses 1-6 present a vivid lament over the total collapse of civic and familial loyalty, utilizing agricultural metaphors of fruitless gleaning to describe the absence of the righteous. The text depicts a society where bribery is systemic and immediate family members turn against one another. Verses 7-10 shift sharply to a confession of trust by a personified speaker, enduring divine wrath but expressing confidence in vindication against a mocking, female-personified enemy. Verses 11-17 announce the rebuilding of walls and the submission of foreign nations, utilizing pastoral and exodus motifs to envision a reversal of fortunes. The chapter concludes in verses 18-20 with a hymnic doxology praising Yahweh's incomparable mercy, featuring a rhetorical wordplay on the name Micah ('Who is a God like you?') and invoking ancient covenants made with Jacob and Abraham.

Jewish interpretation

Jewish interpretation reads Micah 7 as a progression from profound despair over societal corruption to a triumphant declaration of trust in God's covenantal mercy. The chapter opens with the prophet lamenting the utter moral decay of eighth-century BCE Judean society, wherein the righteous have perished, justice is commodified, and even the closest familial bonds are shattered by betrayal (verses 1-6). The narrative voice then shifts—often understood as personified Jerusalem or the prophet standing as the righteous remnant—expressing unwavering trust in God despite the current darkness and the mocking of enemies (verses 7-10). The chapter concludes with a vision of restoration, a second Exodus-like redemption (verse 15), the subjugation of hostile nations, and a doxology praising God's incomparable and enduring mercy toward the descendants of Jacob and Abraham (verses 18-20).

Latter-day Saint

The text presents Micah's despair over the total moral collapse of his society, where corruption is ubiquitous and even the closest family ties are fractured by betrayal (Micah 7:1-6). From this darkness, the prophet pivots to a resolute trust in God's salvation, confident that he will eventually be vindicated and his enemies shamed (Micah 7:7-10). The chapter concludes with prophetic promises of a future restoration where the walls will be rebuilt and scattered peoples will return (Micah 7:11-13), a plea for God to shepherd His flock with miraculous power (Micah 7:14-17), and a closing doxology praising God's incomparable mercy, total forgiveness of sins, and covenant fidelity to Abraham and Jacob (Micah 7:18-20).

Jehovah's Witnesses

Micah describes a period of acute moral and social decay in Israel and Judah, where justice is sold for bribes and family members betray one another. In response to this societal collapse, the prophet declares his personal resolve to look to Jehovah and wait for the God of his salvation. He prophesies a time when mockers will be silenced and shamed, the nation's boundaries will be restored, and the surrounding nations will tremble. The chapter concludes with a doxology praising Jehovah's incomparable mercy, celebrating His willingness to pardon iniquity and completely dispose of the people's sins, fulfilling ancient promises made to Abraham and Jacob.

Mga piniling salin na ginawa ng NCB (32)
  • v1: "Woe is me!" — Matches the interjection and widespread traditional usage.
  • v1: "cluster to eat" — Preserves the standard literal meaning and natural rhythm while capturing the assonance visually and conceptually.
  • v2: "land" — Fits the local, geographical scope of the decay described before expanding to universal themes.
  • v2: "preserve singular/plural shifts" — Maintains the text's intentional shifting from the singular godly person to the plural wicked majority and back to the individual hunting his brother.
  • v2: "with a net" — Preserves the hunting metaphor central to the verb yatsudu.
  • v3: "Both hands are on the evil, to do it well" — Preserves the direct wordplay contrasting 'evil' (ha-ra) and 'doing well/diligently' (leheytiv).
  • v3: "official... judge" — Reflects contemporary civic terminology rather than archaic royal titles for these administrators.
  • v3: "bribe" — Expresses the illicit nature of the official's demand explicitly.
  • v3: "weave it together" — Accurately reflects the metaphor of intertwining or twisting threads to describe their conspiracy.
  • v4: "Their best is like a brier" — Captures the third-person plural pronominal suffix accurately without adding extra words.
  • v4: "will be their perplexity" — Updates archaic auxiliary verbs while preserving the exact noun.
  • v5: "trust" — Conveys the expected interpersonal reliance naturally in modern English.
  • v5: "preserve plural 'do not trust' to singular 'guard'" — Reflects the source text's grammatical shift from addressing the group to isolating the individual.
  • v6: "a man’s enemies are the men of" — Preserves the cognate structural relationship of ish and anshey.
  • v7: "But as for me" — Accurately renders the emphatic independent pronoun 'va'ani' indicating a contrast between the speaker and the corrupt society.
  • v7: "to the LORD... God... God" — Distinguishes YHWH from Elohim while respecting the convention for the divine name.
  • v8: "when I fall, I will arise" — Modernizes 'shall' to 'will' while maintaining the ambiguous tense structure that accommodates the disputed typological and ascetic interpretations.
  • v9: "bear the indignation of the LORD" — A deliberate choice leaving the verse open to the reading of temporal satisfaction for sin without strictly imposing it.
  • v9: "pleads my cause" — Conveys the legal idiom naturally in contemporary English while maintaining the forensic meaning.
  • v10: "will see... will look upon" — Varies the English slightly to avoid strict repetition while keeping the root concept of seeing/looking.
  • v11: "the boundary will be far removed" — Captures the assonance conceptually and correctly renders 'choq' as boundary or limit in this geographic context.
  • v12: "Assyria and the cities of Egypt, and from Egypt" — Interprets 'matsor' as the proper name for Egypt in parallel with Assyria, recognizing the wordplay.
  • v14: "Shepherd your people with your staff" — Preserves the pastoral imagery accurately; 'shepherd' covers the full scope of 're'eh' better than 'feed'.
  • v15: "your coming out... I will show him" — Preserves the specific shift from second-person suffix ('your coming out') to third-person suffix ('show him') found in the MT.
  • v16: "ashamed of" — A direct rendering of the standard nuance for 'bosh' in contexts of defeated expectations.
  • v16: "hand on mouth" — Translates the singular nouns exactly without supplying the interpretive plural possessives, reflecting the text's number shift.
  • v17: "come in dread to the LORD our God, and they will be afraid of you" — Preserves the shift from third-person description of God to the second-person direct address 'of you'.
  • v18: "Who is a God like you, bearing away iniquity" — 'Nose' literally means 'bearing/carrying' and encompasses pardoning while retaining the deeper substitutionary nuance.
  • v18: "because he delights in steadfast love" — Translates 'hesed' comprehensively as covenant loyalty and loving dedication.
  • v19: "tread... underfoot" — Preserves the vivid physical metaphor of the root 'kavash' (to subjugate/tread down).
  • v19: "You will cast all their sins into the depths of the sea" — Preserves the second-person address shifting from the third-person, maintaining the imagery without imposing a dogmatic limitation on justification vs baptism.
  • v20: "give truth to Jacob, and steadfast love to Abraham" — Maps the parallelism clearly while translating 'natan' literally as 'give' and consistently rendering 'hesed' as steadfast love.
Mga limitasyong dapat malaman
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Tingnan ang buong step-by-step na proseso → · AI-generated noong Oct 21, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)