7:19a–c

Notice the parallel parts that are similar in meaning:

19a
He will again have compassion upon us ;

19b
He will vanquish our iniquities.

19c
You will cast all our sins into the depths of the sea.

In these lines, Micah continues to talk about God’s love, which he shows by showing compassion and forgiving sin. The first line is a general statement. The second and third lines give more detail.

In Hebrew, the pronouns in these lines vary. Micah refers to God as “He” in 19a–b, and “You” in 19c. This variety of pronouns may be a characteristic of the poetry of this hymn. However, in some languages, it may be preferable to use a second-person pronoun to refer to God in all three lines, and a first-person pronoun to refer to the people in all three lines. For example:

You will again have compassion on us.

You will overcome our wrongdoing.

You will throw all our sins into the deep sea. (God’s Word)

7:19a

He will again have compassion on us: In this general statement Micah expresses his confidence that the LORD will again have compassion on the people of Israel.

again: In Hebrew, this word means “turn” or “return.” In this context it means to return to a previous condition, when he formerly showed compassion to Israel.

Here are some other ways to translate this word:

once again (NET Bible)
-or-
Once more (Revised English Bible)

compassion: In Hebrew, this word means “have compassion,” “show mercy,” or “take pity.” The word is used to describe the love and care that a mother gives to her children.

Here are some other ways to translate this word:

have mercy (NET Bible)
-or-
have pity (New Jerusalem Bible)
-or-
love (Tanakh: The Holy Scriptures)

7:19b

He will vanquish our iniquities: This line is a metaphor that compares the LORD’s forgiveness of the people’s sin to a warrior who conquers an enemy.

Here are some ways to translate this metaphor:

• Keep the metaphor. For example:

you will conquer our evil deeds (NET Bible)

• Translate with a simile. For example:

You will take away the guilt from our sins as if you were a warrior sending away a defeated foe.

• Translate the meaning directly. For example:

You will forgive our sins.

our iniquities: See the note on “pardons iniquity and passes over the transgression” under 7:18b–c.

7:19c

You will cast out all our sins into the depths of the sea: This line is a metaphor that compares the LORD’s forgiveness of the people’s sin to the total removal of something by throwing it into a deep part of the sea. It means that the LORD will forgive completely.

Here are some ways to translate this metaphor:

• Keep the metaphor. For example:

and hurl all our iniquities into the depths of the sea (New International Version)

• Translate with a simile. For example:

You will remove our sins completely as if you threw them into the deepest ocean

• Translate the meaning directly. For example:

You will totally remove our sins from us

© 2023 by SIL International®
Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0.
All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible.
BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.

7:20a–b

Notice the parallel parts that are similar in meaning:

20a
You will show faithfulness to Jacob

20b and loving devotion to Abraham,

There is an ellipsis (a deliberately omitted phrase) in 7:20b. In some languages, it may be necessary to supply the missing words from 7:20a. For example:

17b and ⌊you will show⌋ loving devotion to Abraham,

In these lines, Micah expresses his confidence that the LORD will show his faithfulness and loyalty to Jacob and Abraham. The lines refer to the promise he made to Abraham and Jacob to be faithful to his covenant with them. The implication is that the LORD would be faithful and loyal to the descendants of these patriarchs as well.

Some versions make this implied information explicit. For example:

You will show your faithfulness and constant love to your people, the descendants of Abraham and of Jacob, as you promised our ancestors long ago. (Good News Translation)

faithfulness…loving devotion: In Hebrew, these words have a similar meaning. This pair of words often occurs in other verses of the Old and New Testaments. For example, Exodus 34:6 “steadfast love and faithfulness” and John 1:7 “grace and truth.” In this verse, the word faithfulness means that the LORD is “reliable.” He keeps every promise. The word loving devotion means that the LORD shows love by keeping his covenant. The same Hebrew word is used in 7:18d. See the note there.

Here are some other ways to translate these words:

loyal…loyal love (NET Bible)
-or-
faithfulness…unfailing love (New Living Translation (2004))
-or-
keep your word…be faithful (Contemporary English Version)

Jacob…Abraham: These are two important ancestors in the history of Israel. The LORD made his covenant with Abraham and reaffirmed it to Jacob.

7:20c

as You swore to our fathers from the days of old: In this line, Micah reaffirms why they can have faith in the LORD. The LORD swore to their ancestors long ago that he would be faithful and loyal.

swore: In Hebrew, this word means “to make a promise by binding oneself by an oath.”

Here are some other ways to translate this word:

promised on oath (NET Bible)
-or-
pledged on oath (New International Version)
-or-
promised (New Living Translation (2004))

our fathers: This phrase probably refers to Jacob and Abraham, the two ancestors of the people of Israel that are named in 7:20a–b.

Here are some other ways to translate this phrase:

our forefathers (New American Standard Bible)

from the days of old: This phrase probably refers to the specific time when the LORD swore an oath to the ancestors. Often the word from can indicate a duration of time. However, in this context, the meaning is probably not a duration of time, but a point in time. It was the time in the distant past when the special relationship between the LORD and the people of Israel began. It is recommended that you translate this phrase in a way that indicates a point in time rather than a duration. For example:

as you promised our ancestors many years ago (Contemporary English Version)

Here are some other ways to translate the phrase the days of old :

in ancient times (NET Bible)
-or-
long ago (New Living Translation (2004))
-or-
in days gone by (Revised English Bible)

General Comment on 7:20a–c

In some languages, it may be more natural to combine and/or reorder these lines. For example:

You will show us your faithfulness and unfailing love as you promised to our ancestors Abraham and Jacob long ago. (New Living Translation (2004))

BIBLIOGRAPHY

This is a total list of references used for writing the Translator’s Notes on Micah 1–7.

Achtemeier, Elizabeth. Minor Prophets I. Edited by W. Ward Gasque, Robert L. Hubbard Jr., and Robert K. Johnston. Understanding the Bible Commentary Series. Grand Rapids, MI: Baker Books, 2012.

Adeyemo, T. Africa Bible commentary. Nairobi, Kenya; Grand Rapids, MI: WordAlive Publishers; Zondervan, 2006. (Cited as ABC)

Allen, Leslie C. The Books of Joel, Obadiah, Jonah, and Micah. NICOT. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976. (Cited as NICOT).

Andersen, Francis I., and Freedman, David Noel. Micah: A New Translation with Introduction and Commentary. Anchor Bible, Vol. 24E. New York: Doubleday, 2000. (Cited as A&F)

Biblia Hebraica Stuttgartensia: SESB Version. (2003). (electronic ed.). Stuttgart: German Bible Society. (Cited as BHS)

Barker, K. L. (1999). Micah, Nahum, Habakkuk, Zephaniah (Vol. 20). Nashville: Broadman & Holman Publishers. (Cited as NAC)

Brannan, Rick, Penner, Ken M., Loken, Israel, Aubrey, Michael and Hoogendyk, Isaiah. (Eds.). (2012). The Lexham English Septuagint. Bellingham, WA: Lexham Press.

Brannan, R., & Loken, I. The Lexham Textual Notes on the Bible. Bellingham, WA: Lexham Press, 2014.

Clark, D. J., & Mundhenk, N. A translator’s handbook on the book of Micah. London; New York: United Bible Societies, 1982. (Cited as UBS Handbook)

Davis, Dale Ralph. A Study Commentary on Micah. EP Study Commentary. Darlington, England; Carlisle, PA: Evangelical Press, 2010.

Hays, J. Daniel, Message of the Prophets: A Survey of the Prophetic and Apocalyptic Books of the Old Testament (Grand Rapids, MI: Zondervan, 2010).

Hillers, Delbert R. Micah: A Commentary on the Book of the Prophet Micah. Hermeneia. Philadelphia: Fortress Press, 1984.

Jamieson, R., Fausset, A. R. & Brown, D. Commentary Critical and Explanatory on the Whole Bible (Vol. 1). Oak Harbor, WA: Logos Research Systems, Inc., 1997. (Cited as JFB).

Keil, C. F., & Delitzsch, F. Commentary on the Old Testament (Vol. 10). Peabody, MA: Hendrickson, 1996. (Cited as KD).

Mangum, Douglas, ed., Lexham Context Commentary: Old Testament, Lexham Context Commentary (Bellingham, WA: Lexham Press, 2020).

Margolis, Max L. Micah: Commentary. The Holy Scriptures with Commentary. Philadelphia: The Jewish Publication Society of America, 1908.

Matthews, V. H., Chavalas, M. W., & Walton, J. H. The IVP Bible background commentary: Old Testament (electronic ed.). Downers Grove, IL: InterVarsity Press, 2000. (Cited as IVPB).

Mays, James L. Micah: A Commentary. OTL. Philadelphia: Westminster, 1976.

McComiskey, T. E., & Longman, T. I. “Micah.” In D. E. Garland (Ed.), The Expositor’s Bible Commentary: Daniel–Malachi (Revised Edition) (Vol. 8). Grand Rapids, MI: Zondervan, 2008. (Cited as EBC).

Patterson, R. D. & Hill, A. E. Cornerstone Biblical Commentary, Vol 10: Minor Prophets, Hosea–Malachi. Carol Stream, IL: Tyndale House Publishers, 2008. (Cited as CBC).

Pusey, E. B. “The Minor Prophets, A Commentary.” In Barnes’ Notes. Volume 8. 1885. Reprint. Grand Rapids: Baker, 1985.

Smith, R. L. Micah–Malachi. Word Biblical Commentary (Vol. 32). Dallas: Word, Incorporated, 1984. (Cited as WBC).

Waltke, Bruce K. “Micah: An Introduction and Commentary.” In Obadiah, Jonah, Micah: An Introduction and Commentary. Tyndale Old Testament Commentaries. (Vol. 23a). General Editor D. J. Wiseman. Downers Grove, IL: Inter-Varsity Press, 1988. (Cited as TOTC).

Waltke, Bruce K. “Micah.” In The Minor Prophets: An Exegetical & Expository Commentary. Volume 2. Obadiah, Jonah, Micah, Nahum, and Habakkuk. Ed. Thomas Edward McComiskey. Grand Rapids: Baker, 1993. (Cited as Waltke 1993).

Waltke, Bruce K. A Commentary on Micah. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2007. (Cited as Waltke 2007).

Walton, J. H. (2009). Zondervan Illustrated Bible Backgrounds Commentary (Old Testament): The Minor Prophets, Job, Psalms, Proverbs, Ecclesiastes, Song of Songs (Vol. 5). Grand Rapids, MI: Zondervan. (Cited as ZIBBC).

English Bible Versions

Berean Standard Bible. Berean Standard Bible Publishing, 2023. (cited as Berean Standard Bible)

Contemporary English Version. New York: American Bible Society, 1995. (cited as Contemporary English Version)

English Standard Version. Wheaton, Illinois: Crossway, 2001. (cited as English Standard Version)

Good News Translation (also published as Today’s English Version (Good News Translation), Second Edition). New York: American Bible Society, 1992. (cited as Good News Translation)

God’s Word. God’s Word to the Nations Bible Society, 1995. (cited as God’s Word)

The Jerusalem Bible. Garden City, New York: Doubleday, 1966. (cited as Jerusalem Bible)

J. B. Phillips, The New Testament in Modern English. New York: Macmillan, 1958, 1972. (cited as Phillips’ New Testament in Modern English)

King James Version (Authorized Version), 1611. (cited as King James Version)

Living Bible. Wheaton, Illinois: Tyndale House Publishers, 1971. (cited as Living Bible)

New American Bible. Camden, New Jersey: Thomas Nelson, Inc, 1971. (cited as New American Bible)

New American Bible, Revised Edition. Washington, DC: Confraternity of Christian Doctrine, Inc., 2010. (cited as New American Bible, Revised Edition)

New American Standard Bible. The Lockman Foundation, 1995. (cited as New American Standard Bible)

New Century Version (also published as The Everyday Bible). Dallas: Word Publishing, 1991. (cited as New Century Version)

The New English Bible. 2nd edition (corrected). New York: Oxford University Press, 1972, 1970. (cited as New English Bible)

NET Bible Bible. New English Translation. Biblical Studies Press, 1999. (cited as NET Bible)

New International Reader’s Version. Grand Rapids: Zondervan, 2014. (cited as New International Reader’s Version)

New International Version. Grand Rapids: Zondervan, 1973, 1978, 1984, 1993, 2011. (cited as New International Version)

The New Jerusalem Bible. Garden City, New York: Doubleday, 1985. (Jerusalem Bible revised). (cited as New Jerusalem Bible)

Tanakh: The Holy Scriptures. Philadelphia: The Jewish Publication Society, 1985. (cited as Tanakh: The Holy Scriptures)

New King James Version. Nashville: Thomas Nelson, Inc, 1982. (cited as New King James Version)

New Living Translation. Wheaton: Tyndale, 2004. (cited as New Living Translation (2004))

Holy Bible, New Living Translation. Wheaton: Tyndale, 1996. (cited as New Living Translation (1996))

New Revised Standard Version. Division of Christian Education of the National Council of the Churches of Christ in the USA, 1989. (Revised Standard Version revised.) (cited as New Revised Standard Version)

The Revised English Bible. Oxford University Press, 1989. (New English Bible revised). (cited as Revised English Bible)

Revised Standard Version. Division of Christian Education of the National Council of the Churches of Christ in the USA, 1946, 1952. (cited as Revised Standard Version)

The Voice Bible: Step Into the Story of Scripture. Ecclesia Bible Society. Nashville, TN: Thomas Nelson, 2012. (cited as The Voice)

Abbreviations used only in the Footnotes

BDB

Enhanced Brown-Driver-Briggs Hebrew and English Lexicon

BHS

Biblia Hebraica Stuttgartensia

DCH

Dictionary of Classical Hebrew

HALOT

Hebrew and Aramaic Lexicon of the Old Testament

Hebrew Old Testament Text Project

Hebrew Old Testament Text Project

KTBH

Key Terms in Biblical Hebrew

MT

Masoretic Text

NIDOTTE

New International Dictionary of Old Testament Theology and Exegesis

TDOT

Theological Dictionary of the Old Testament

TLOT

Theological Lexicon of the Old Testament

TW

Translator’s Workplace

TWOT

Theological Wordbook of the Old Testament

1:14a

Therefore, send farewell gifts to Moresheth-gath: In this verse part, Micah talked about Moresheth-gath, another small town in Judah.

Therefore: There are two ways to interpret the connection of the word Therefore :

(1) What Micah said about Moresheth-gath is the result of what he said in the previous verse. For example:

And so (New Jerusalem Bible)

(2) What Micah said about Moresheth-gath is the next thing he said in his list of comments to cities in Judah.

And now (Good News Translation)

(Contemporary English Version, Good News Translation)

It is recommended that you follow interpretation (1) along with most English versions. The people in Jerusalem and Judah had begun to sin just like the northern kingdom. Therefore they must say good-bye to the people in Moresheth-gath. Here is another way to translate this connection:

That is why (God’s Word)

Translate this connection in a natural way in your language.

send farewell gifts to Moresheth-gath: Micah made a pun here. The name “Moresheth” sounds like the Hebrew word for fiancée. In the Jewish culture, parents gave their engaged daughter a special gift at the time she left their home to go live with her husband.

Micah’s pun means that an enemy army will capture the city of Moresheth-gath and take the people away as captives. The people are like a daughter that will soon leave home. The other people in Judah will soon no longer see them. It is not recommended that you make this pun explicit in the translation itself.

If you use footnotes in your translation, here are some sample footnotes:

1.14a Moresheth sounds like the Hebrew term for “gift” or “dowry.” (New Living Translation (2004) footnote)
-or-

1.14 farewell gift : The gift (dowry) that a bride’s father gave her when she left the home of her parents to live with the family of her husband. In Hebrew the word for “bride” or “fiancée” sounds like “Moresheth.” (Contemporary English Version footnote)

Here are some ways to translate 1:14a without a figure of speech:

And so, people of Judah, you will say good-bye to the town of Moresheth Gath. (based on Good News Translation)
-or-
So wave good-bye to the people of Moresheth-gath, ⌊for they must soon go away.⌋

If you prefer not to refer to the pun in a footnote, you may translate without a figure of speech (as in the two preceding examples), but supply a footnote that explains the reason the people will have to leave. For example:

Micah told the people of Judah to say good-bye to the people of Moresheth-gath, because an enemy army would capture that city and take the people away as captives.

send: It is not clear to whom this command is given. Here are the main interpretations:

(1) It is given to the people in Judah.

people of Judah, say good-bye to the town of Moresheth Gath (Good News Translation)

(Good News Translation)

(2) It is given to the people in Lachish (see 1:13a–c).

(3) It is given to the people in Jerusalem (“daughter of Zion,” see 1:13b).

It is recommended that you follow interpretation (1) along with most commentaries. The Good News Translation explicitly follows this interpretation. Other versions leave the reference implicit (ambiguous). For many readers, an ambiguous command will incorrectly refer back to Israel or Lachish. So it is recommended that you translate in a way that refers clearly to Judah.

In Hebrew, this command is singular. Micah used Hebrew poetry here, so he spoke to the nation as if it were one person. You may use either singular or plural, depending on whether you refer here to the nation or the people of the nation.

Moresheth-gath: In 1:1a, Micah called the name of his home town Moresheth, but here he called it Moresheth-gath.

Some English versions spell the name of this town differently. For example:

Moresheth Gath (New International Version)

Moreshethgath (King James Version)

Moresheth in Gath (New Century Version)

You may want to use a spelling that fits the phonetic rules of your language or a spelling that is used in a language of wider communication in your country.

1:14b

the houses of Achzib will prove deceptive to the kings of Israel: Micah used a pun in this sentence. The name Achzib sounds like the Hebrew word for deceptive (achzab).

The kings of Israel hoped that the town of Achzib would be their ally. They hoped that the people in Achzib would send soldiers to help them fight the enemy. But the kings of Israel would soon feel deceived or disappointed, because Achzib would not send any help. Here are some other ways to translate this idea:

The kings of Israel will get no help from the town of Achzib. (Good News Translation)
-or-
Israel’s kings will discover that they cannot trust the town of Achzib. (Contemporary English Version)
-or-
The town of Achzib has deceived the kings of Israel, for it promised help it could not give. (New Living Translation (1996))
-or-
The kings in Israel trusted the Achzib people to help them. But they will send no help.

the houses of Achzib: This phrase is a poetic way to refer to the town of Achzib or to the people who live there. Here are some other ways to translate this phrase:

the town of Achzib (Good News Translation)
-or-
the residents of Achzib (NET Bible)
-or-
Beth-Achzib (New Jerusalem Bible)

kings of Israel: This phrase may refer to kings of the northern kingdom in contrast to kings of the southern kingdom of Judah. It may also refer to kings of Judah with the assumption that Judah is considered to be part of the kingdom of Israel as a whole. All English versions identify the country as Israel. It is recommended that you do the same thing. Here are some other ways to translate this phrase:

rulers/leaders of Israel
-or-
the person who sits on the throne in Israel

If you feel it will be helpful for your readers, it is suggested that you supply a footnote that gives some of this background material. For example:

The phrase “kings of Israel” might refer to a king or kings who ruled in Judah (Jerusalem). Sometimes Judah was considered to be part of the nation of Israel as a whole.

© 2023 by SIL International®
Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0.
All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible.
BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.

Division 1:2–2:13

First message: The LORD will punish his people, but later he will gather them together again.

See “Overall structure of the book” in the Introduction for more details about the three divisions.

Section 1:2–7

The LORD will punish the people in Samaria

In the first paragraph of this section (1:2–5), Micah is the speaker. He began by telling the entire earth, with all its inhabitants, (1:2) to listen because the LORD would soon come down from heaven to accuse them. In 1:3–4, he continued to use vivid, figurative language to describe the LORD’s coming. In 1:5, he warned the whole nation of Israel, naming both Samaria and Jerusalem, that the LORD would judge them because of their idolatry and other sins. In the second paragraph (1:6–7), the speaker is the LORD. The LORD warned Samaria that he would completely destroy the city.

The Notes have separate section headings for 1:2–7 and 1:8–16. Here are some other examples of section headings for 1:2–7:

Judgment on Samaria (Contemporary English Version)
-or-
Judgment pronounced against Samaria (New Revised Standard Version)

Several other English versions use a section heading for 1:2–16. You may follow either pattern. Here are some other examples of section headings for 1:2–16:

The Coming Destruction (English Standard Version)
-or-
Grief over Samaria and Jerusalem (New Living Translation (2004))
-or-
The capital cities of Israel and Judah destroyed (God’s Word)

Paragraph 1:2–5

1:2

Verses 1:2a and 1:2b are parallel commands. Verse 1:2c gives the reason for the commands in 1:2a–b.

1:2a–b

Notice the parallel parts that are similar in meaning:

a
Hear, O peoples, all of you ;

b
listen, O earth, and everyone in it !

Hear…listen: These parallel commands both mean “listen carefully” or “pay attention.” Micah used the same Hebrew word for Hear in 3:1, 3:9, 6:1, and 6:2.

all of you…and everyone in it!: These phrases emphasize and/or clarify the commands to “Hear” and “listen.”

1:2a

Hear, O peoples, all of you: In Hebrew, the first phrase is literally “Hear, peoples.” The second phrase, all of you, adds emphasis. It refers here to all the people groups or nations of the world. In some cases, these “people groups” may be described in terms of different languages. For example:

groups of people who speak mutually different languages

Many English versions supply a word such as “you” (New International Version) or O to indicate that Micah is addressing the peoples directly and wants them to start listening to his words.

In some languages, it may not be natural to address people groups in this way. Here are some ways to address the people directly as well as to emphasize all of them:

All of you people must listen!
-or-
Listen, everybody!

In some languages, it may be necessary for a verb like “hear” to have an object. If that is true in your language, here are some ways to make an object explicit:

Hear this message …
-or-
Listen to what God says …

1:2b

listen, O earth, and everyone in it: The phrase and everyone in it is literally “and its fullness” or “and what fills it.” There are two main ways to interpret this verse part:

(1) Micah is using a poetic way to address all the people on the earth. For example:

…listen, earth and all who live in it. (New International Version (2011))
-or-
…earth and everyone on it (New Jerusalem Bible)

(2) Micah is addressing the earth and all created things on it, including people, animals, mountains, trees, rivers, etc. For example:

listen, O earth, and all it contains (New American Standard Bible)
-or-
Earth and everything on it, pay close attention. (Contemporary English Version)

It is recommended that you follow interpretation (1). There are at least two reasons:

(a) The parallel line (1:2a) clearly refers to the people groups or nations of the world rather than to the earth or other created things. With interpretation (1), the parallel parts in 1:2b have the same reference.

(b) The context that follows these parallel commands deals primarily with Israel and Judah and with other nations. It assumes that Micah’s audience will be able to pay attention and respond to this first message.

General Comment on 1:2a–b

In some languages, it may be more natural to combine and/or reorder these two parallel lines. For example:

All you people on earth, you from all the nations, listen carefully.

1:2c

May the Lord GOD bear witness against you: In this verse part, Micah implied that the people should listen to the testimony that the Lord was about to give. Some of these words are found in 1:6–7.

There are textual and interpretation issues that affect the function of this verse part and its relationship to Micah’s commands in 1:2a–b to listen carefully. The Notes will discuss these issues together. Here are the main interpretations:

(1) This verse part is a statement that the Lord GOD will testify against the people. For example:

The Lord GOD will be a witness against you (New Century Version)

(2) This verse part is an indirect, third-person request. It expresses Micah’s prayer or desire that the Lord GOD will testify against the people. For example:

and let the Lord GOD be a witness against you (English Standard Version)

It is recommended that you follow interpretation (1) along with most versions. In this context, this kind of jussive constructive (“and let…”) normally functions like an imperfect (non-past) verb. With both interpretations, it is implied from 2:1a–b that the people should listen carefully to the Lord’s testimony against them.

There is more than one way to interpret the relationship between Micah’s commands in 1:2a–b that the people listen and the statement in 1:2c that the Lord GOD would testify against them:

(1) The connection is not explicit. It should be left implied. For example:

Yahweh intends to give evidence against you (New Jerusalem Bible)
-or-
The Sovereign Lord will testify against you. (Good News Translation)

(2) The statement in 1:2c gives the reason why Micah told the people to listen in 1:2a–b. For example:

for I AM will become a witness against you

(3) The statement in 1:2c gives the purpose why the people should heed the commands in 1:2a–b. For example:

that the Sovereign Lord may witness against you (New International Version)

The Display will follow interpretation (1) along with most versions. It will leave the relationship unspecified. You may follow either interpretation (1) or (2). In many languages, a reason will be implied whether or not 1:2c is introduced with a word such as “for” or “because.”

One reason not to follow interpretation (3) is that a purpose word or phrase like “that” or “so that” may wrongly imply that if the people did not listen, the LORD would not testify.

Lord GOD: In Hebrew, this double name, ʿadonay yhwh, is used over 280 times in the Old Testament to refer to God. The word ʿadonay means “lord/master.” The word yhwh is God’s personal name.

Most English versions follow the tradition of using “LORD” instead of “Yahweh” (yhwh). Since it is awkward to have an expression such as Lord LORD, most English versions use one expression to indicate God’s authority and another one to translate his own name. For example:

Sovereign Lord (New Living Translation (2004))
-or-
Lord GOD (New Century Version)
-or-
Almighty Lord (God’s Word)

See the note on “Yahweh, the LORD” in the Introduction.

bear witness against you: This phrase is usually used in a courtroom. It figuratively describes God as a lawyer who is presenting a case in a trial. Micah told all people to listen to the evidence that God will present. This evidence will prove that all people were guilty of doing evil.

In some languages, this courtroom language may be confusing, because God is the judge as well as the lawyer. If this is true in your language, you may want to use a more general expression. For example:

The Almighty LORD accuses/judges you
-or-
The Lord Yahweh will declare that what you have done wrong

the Lord from His holy temple: The word Lord here is ʿadonay, the same as in the first part of 1:2c. The Lord was in His holy temple when he spoke as a witness against the people. He would speak from that location.

This phrase contains implied information from the first part of 1:2c. In some languages, it may be more natural to make this information explicit. For example:

The Lord will be a witness from his holy temple. (God’s Word)
-or-
Listen! He speaks from his holy temple. (adapted from Good News Translation)

His holy temple: This phrase refers here to heaven, the LORD’s dwelling place, not to the temple in Jerusalem. In 1:3, Micah described God leaving “his place” (“his home” in the New Jerusalem Bible) and coming down to the earth. So it is logical that the phrase His holy temple in 1:2c also refers to heaven, the place where God lives. If possible, do not specify in your translation that the temple is in heaven or in Jerusalem.

holy: God’s temple is called holy because it is special, set apart to be his dwelling place. In most languages, you will be able to use the same term for holy that you used for “holy temple” or “holy place” elsewhere in Scripture.

temple: The Hebrew word that is translated here as temple refers to a large magnificent building. In some OT passages, it refers to a palace, the home of a king. In this verse, where it refers to the home of the great king, God, there is little practical difference between “palace” and temple. Almost all English versions translate it as temple. Here are some other ways to translate “his holy temple”:

his holy house/home
-or-
the holy place where he lives
-or-
the special place that is set apart as his own home

General Comment on 1:2c

In some languages, it may be more natural to combine the first and last phrases of this verse part. For example:

The Lord Yahweh accuses you from his holy temple. (adapted from the Contemporary English Version).

© 2023 by SIL International®
Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0.
All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible.
BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.

1:3a–b

For behold, the LORD comes forth from His dwelling place; He will come down and tread on the high places of the earth: The previous verse described a courtroom where the Lord GOD will act simultaneously as a prosecuting attorney, witness, and judge. Here in 1:3a–b, Micah figuratively described the LORD as a warrior who would come from heaven to defeat and establish control over the whole earth.

1:3a

For behold: Verse 1:2c already implies a reason why the people should listen. The word For introduces a further reason why they should begin to listen.

The word behold here has the basic meaning “Look!” It indicates that Micah’s words were urgent. It was as if all people could look up in the sky at that moment and see the LORD coming down out of heaven.

Here are some ways to translate the function of these words:

• Make both words explicit. For example:

For see, the Lord comes forth… (New American Bible)

• Make only one word explicit. For example:

Look ! The Lord is coming… (New International Version)

• Leave both words implied. For example:

The Lord is coming… (Good News Translation)

With any of these options, be sure that your translation clearly expresses the urgent reason for the people to pay close attention to what will happen.

the LORD comes forth from: This phrase indicates an action that could take place at any time in the near future. Here are some other ways to translate it:

the LORD is about to come
-or-
the LORD is starting to come
-or-
the LORD will come very soon

His dwelling place: This phrase refers to the place where God lives in heaven. It refers to the same thing as the phrase “His holy temple” in 1:2c.

1:3b

He will come down and tread on the high places of the earth: This phrase indicates that the LORD will come down from heaven and tread on (stride across and step/walk on) the high places of the earth. According to most scholars, this action symbolizes the LORD’s conquest and control of the earth.

high places: The Hebrew word that the Berean Standard Bible translates as high places can refer to either the tops of hills and mountains or to pagan shrines/altars, where people worshiped other gods. These shrines were called high places because people usually built them on the upper slopes or tops of hills or mountains.

In the context of the phrase “of the earth” and “the mountains” in v.4, the phrase high places probably refers primarily to the tops of hills and mountains. However, the mention in v.5 of the centers of idol worship in Samaria and Jerusalem probably also implies the LORD’s defeat of idol worship. It is recommended that you translate this phrase in a general way. For example:

the high places of the earth (English Standard Version)
-or-
the tops of the mountains (Good News Translation)
-or-
on the hills and mountains

Do not use a phrase such as “the worship places of the earth” (God’s Word) or “every pagan altar” (Contemporary English Version) that can refer only to idol worship. It is recommended that you add a footnote that clarifies the two implied meanings. For example:

The Hebrew word used here means “high places.” Most scholars think that it refers here to hills or mountains. Some scholars think that it also refers to the pagan altars that were located there.

© 2023 by SIL International®
Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0.
All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible.
BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.

1:4

This verse describes what will happen when the LORD figuratively appears as the conqueror and judge of the earth and walks on the mountains. The results are described as a combination of earthquakes, thunderstorms, and/or volcanic eruptions. The mountains will melt (1:4a), and the valleys will split apart (1:4b).

This verse has four poetic lines:

4a
The mountains will melt beneath Him,

4b and the valleys will split apart,

4c
like wax before the fire,

4d
like water rushing down a slope.

The first two lines (1:4a–b) mention events that will happen. The last two lines (1:4c–d) are two similes that refer to these events. There are two main interpretations of these similes:

(1) The simile in 1:4c describes the event in 1:4a (“the mountains will melt”). The simile in 1:4d describes the event in 1:4b (“the valleys will split apart”). For example:

4a Mountains will melt under him 4c like wax near a fire. 4b Valleys will split apart 4d like water pouring down a steep hill. (God’s Word)

(2) The two similes in 1:4c–d both describe the event in 1:4a (the mountains will melt). For example:

4a The mountains will disintegrate beneath him, 4b and the valleys will be split in two. 4c The mountains will melt like wax in a fire, 4d the rocks will slide down like water flows down a steep slope. (NET Bible)

(NET Bible, New Living Translation (2004), Good News Translation)

It is recommended that you follow interpretation (1) along with most commentaries. With this interpretation, the poetic lines are balanced. Each event has a simile that corresponds to it.

Most English versions are ambiguous. They do not clearly express that 4a is connected with 4c, and 4b with 4d. These versions include: Berean Standard Bible, King James Version, New American Bible, New American Standard Bible, New International Version, New Jerusalem Bible, Tanakh: The Holy Scriptures, and New Revised Standard Version.

1:4a,c; 1:4b,d

The Notes will discuss lines 1:4a and 1:4c together here to make it easier to see the connection between the event (1:4a) and the simile (1:4c). The Notes will follow the same pattern for 1:4b and 1:4d.

1:4a

This verse starts with the Hebrew waw, which introduces what will happen after the LORD walks on the high places of the earth (1:3b). Some languages may express this relationship without a conjunction. For example:

Beneath him, the mountains melt (New Jerusalem Bible)

Introduce what will happen in a natural way in your language.

The mountains will melt beneath Him: The figurative heat or intensity of the LORD’s anger will cause the mountains to melt. They will become soft and liquid. Here are some other ways to translate this clause:

Mountains will melt beneath his feet… (Contemporary English Version)
-or-
The mountains will become soft where he walks.
-or-
The places where his feet touch the mountains will become like liquid/mud

1:4b

and the valleys will split apart: This is the second thing that will happen after the LORD walks on the high places (1:3b). The valleys will “split open” (English Standard Version), “crack open” (New Century Version), or “are torn open” (New Jerusalem Bible).

This description of the valleys probably refers to the results of an earthquake and/or soft or watery material that flows down from the mountains to the land below, eroding the ground into deep gullies. See the preceding note on 1:4 regarding the combination of events.

Try to translate in a way that can refer to one or more of these events. For example:

Valleys will split apart (God’s Word)
-or-
valleys are torn open (Revised English Bible)
-or-
there will be cracks and deep gullies in the lowlands/plains

valleys: In Hebrew, this word refers to land that is between mountains or to land where there are no mountains. English versions translate it here as valleys. You may use any word or phrase in your language that normally contrasts with mountains. For example:

valleys
-or-
open lands
-or-
prairies/plains
-or-
lowlands

1:4c

like wax before the fire: When wax is put close to a fire, it quickly becomes soft and liquid.

wax: Bees use the substance called wax to make honeycomb. Beeswax or a similar wax are used to make candles. If there is no word for wax in your language, here are some other ways to translate it:

• Borrow the word from another language, such as the national language.

• Replace this simile with a different one. Use the name of something that melts easily when heated near a fire, such as ice, butter, or resin.

• Translate without a simile. For example:

The mountains will quickly become soft and melt

If possible, use a simile to help the readers picture the event more vividly.

1:4d

like water rushing down a slope: This simile describes how the melted or crumbled rocks of the mountains flow rapidly down a steep hill.

water: In Hebrew, this word is the ordinary word for water. In this context, it refers to the water, mud, or lava that flows down from the mountains.

rushing down a slope: In Hebrew, the phrase rushing down is a single word. It means “to flow downhill.” Here are some other ways to translate this simile:

like water cascading down a slope (NET Bible)
-or-
as when torrents pour down a hillside (Revised English Bible)

The point of this simile is the destructive result of the rapid downhill flow. You may use any word or phrase in your language that can refer to rushing water, mud in a landslide, or lava. Use an expression that will help your readers understand the violence of this event.

General Comment on 1:4a–d

In some languages, it may be more natural to combine and/or reorder of the parts of this verse so that each simile directly follows the event that it describes. For example:

4a Then the mountains will melt under his feet

4c like wax that is held close to a fire.

4b The valleys will split apart

4d like when rushing water flows downhill.

See 1:4a–d (combined/reordered) in the Display for another example.

© 2023 by SIL International®
Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0.
All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible.
BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.

1:5a–f

This verse has six poetic lines. The first two lines give the reason for the coming judgment of the LORD that is described in 1:4a–d. In 1:5a–b, 1:5b restates the meaning of 1:5a. In 1:5c–d, the question in 1:5c repeats the person named in 1:5a, and the answer in 1:5d corresponds to the capital of the nation that bears his name. The question in 1:5e unexpectedly includes Judah as the southern part of the nation of Israel as a whole, and the answer in 1:5f corresponds to the capital of that southern part:

5a All this is for the transgression of Jacob

5b and the sins of the house of Israel.

5c What is the transgression of Jacob ?

5d Is it not Samaria ?

5e And what is the high place of Judah ?

5f Is it not Jerusalem ?

1:5a–b

There are two main ways to interpret the underlined parts, transgression and sins, and the parts in bold print, Jacob and the house of Israel :

(1) The parallel parts in these two lines refer to the same thing. The words “transgression” and “sins” refer to the same crime or offense. The names “Jacob” and “the house of Israel” refer to the same people. For example:

All this will happen because the people of Israel have sinned and rebelled against God. (Good News Translation)

(2) The parallel parts in these two lines refer to different things. The words “transgression” and “sins” seem to refer to different crimes or offenses. The name “Jacob” refers to the people of the northern kingdom, and “the house of Israel” refers to the people of the southern kingdom. For example:

All this is because of Jacob’s rebellion and the sins of the nation of Israel. (NET Bible)

It is recommended that you follow interpretation (1). Many commentaries follow this interpretation. Here are some other ways to translate 1:5a–b:

5a All this is because of the crime of Jacob, 5b the sin of the House of Israel. (New Jerusalem Bible)
-or-

5a And why is this happening? Because of the rebellion of Israel—5b yes, the sins of the whole nation. (New Living Translation (2004))

1:5a

transgression: In Hebrew, this word means “disobedience of a law” or “rebellion against a king or other leader.” In this verse, it refers to the fact that the Jews had transgressed (disobeyed) God’s laws. They had rebelled against the LORD. In some languages, it may be better to translate this with a verb. For example:

All this has happened because Jacob’s descendants have rebelled ⌊against the LORD⌋.

Jacob: Jacob is the name of Abraham’s grandson whom God later renamed Israel (see Genesis 35:10). The name Jacob here represents all of Jacob’s descendants, the people of Israel. It does not refer to the man Jacob himself.

Here are some ways to translate the name Jacob :

Jacob’s descendants
-or-
Israel (Good News Translation)
-or-
the people/nation of Israel

1:5b

and the sins of the house of Israel: See the note above on 1:5a–b. The word sins is a general word. It restates the more specific meaning of “rebellion” in 1:5a. In some languages, it may be better to translate 1:5b as a separate sentence. For example:

⌊Yes,⌋ the people of Israel have sinned.

the house of Israel: The word house here means “nation” or “people.” Here are some other ways to translate this phrase:

the Israelites
-or-
the people of Israel
-or-
the nation of Israel (New Century Version)

General Comment on 1:5a–b

The Good News Translation (quoted above) gives an example where “Jacob” and “Israel” have been combined into one term. Here is an example where “transgressions” and “sins” have been combined into one term:

This will happen because of the terrible sins of Israel, the descendants of Jacob. (Contemporary English Version)

1:5c–f

These four lines are rhetorical questions that made the audience think about the nature and cause of the rebellion of the Israelites. For Micah’s original hearers and readers, these rhetorical questions were vivid and emphatic. The four questions occur in two pairs. In each pair of questions, the second question answers the first question by asking another question that expects the answer “Yes.”

1:5c–d

What is the transgression of Jacob? Is it not Samaria?: There are at least three ways to interpret the meaning of the first question:

(1) It means “What (or who) is the cause of Jacob’s transgression?” or “Who is to blame for his crime?” For example:

Who is to blame for Israel’s rebellion? Samaria, the capital city itself! (Good News Translation)

(2) It means “What transgression did Jacob commit?” or “What did Jacob do to transgress God’s laws?” For example:

What is Jacob’s crime? Isn’t it Samaria? (God’s Word)

(3) It means “What (or where) is the place of Jacob’s transgression?” For example:

What is the place of Jacob’s sin? Isn’t it Samaria? (New Century Version)

It is recommended that you follow interpretation (1). It is the best way to understand the Hebrew text, and it is supported by a majority of commentaries.

Here are some other ways to translate interpretation (1):

Who is to blame for Israel’s rebellion? Samaria, its capital city! (New Living Translation (2004))
-or-
Samaria has led Israel to sin (Contemporary English Version)

If you decide to follow interpretation (2), here are two possible ways to translate it:

How have Jacob’s descendants rebelled? Look at the people in Samaria!
-or-
In what way have Jacob’s descendants rebelled? The people in Samaria are an example!

1:5c

What is the transgression of Jacob?: The phrase transgression of Jacob is the same phrase that Micah used in 1:5a. If possible, translate this phrase in a similar way.

1:5d

Is it not Samaria?: There are at least two ways to answer this question. These ways may not follow the unrelated interpretation choices followed for 1:5c.

• Use another rhetorical question that expects a “yes” answer. For example:

It is the people in Samaria, isn’t it?

• Use a statement. For example:

Samaria epitomizes their rebellion! (NET Bible)
-or-
It is the people who live in the city of Samaria!

Samaria: Micah used the name of this city here to refer to the people (or rulers) who lived there. Samaria was the capital city of the northern kingdom. The northern kingdom was usually called Israel. Some English versions make this information explicit. For example:

Samaria, the capital city itself ! (Good News Translation)

1:5e–f

And what is the high place of Judah? Is it not Jerusalem?: Before we consider the textual issue, note that the Hebrew text here uses the plural “high places.” Most English versions use the singular high place, because the second question specifies Jerusalem.

There is a textual issue with the first question:

(1) The Masoretic Text (MT) uses the Hebrew word translated as “high places.” For example:

What is Judah’s high place? (New International Version)

(2) The LXX (Septuagint) uses the Greek word “sin.” For example:

And what is the sin of the house of Judah? (Revised Standard Version)

(New American Bible, New Jerusalem Bible, Revised English Bible, Revised Standard Version)

It is recommended that you follow the first option along with most versions and commentaries.

1:5e

And what is the high place of Judah?: There are at least two ways to interpret this rhetorical question. They correspond to the first and third choices in 1:5c–d.

(1) It means “Who is responsible for the high places in Judah?” This question can be sub-divided into two related questions: “Who worships idols at the high places?” and “Who/What causes the people to worship idols at the high places?” For example:

Who is guilty of idolatry in Judah? (Good News Translation)
-or-
…pagan altars at Jerusalem have made Judah sin (Contemporary English Version)

(2) It means “Where…” or “In what place are the high places of Judah?”

What is Judah’s place of idol worship? (New Century Version)

It is recommended that you follow the first interpretation. It is the best way to understand the Hebrew text. It also corresponds better with the recommended interpretation for 1:5c.

If you decide to follow interpretation (2), here are two possible ways to translate it:

And what are the shrines of Judah but Jerusalem? (Tanakh: The Holy Scriptures)
-or-
What is Judah’s worship place? Isn’t it Jerusalem? (God’s Word)

high place: In 1:3b, Micah used the phrase “high places of the earth” to refer to the tops of hills and mountains. But here in 1:5e, Micah used high place to refer to a place where people worshiped idols. Here are some other ways to translate the Hebrew word for high place :

center of idolatry (New Living Translation (2004))
-or-
pagan worship centers (NET Bible)

Judah: The name Judah refers to the southern kingdom. Here are some other ways to translate this name here:

the nation/people of Judah

1:5f

Is it not Jerusalem?: Jerusalem is the capital city of Judah. Here are some ways to translate this rhetorical question:

• Use a rhetorical question, as in the Berean Standard Bible. Supply other details, including the expected answer. For example:

Is it not the people of Jerusalem? Yes, it is!

• Use an exclamation. For example:

Jerusalem itself! (Good News Translation)

• Use a complete statement, with or without an exclamation mark. For example:

It is the people of Jerusalem, the capital city!

General Comment on 1:5c–f

In 1:5c–f, Micah used four rhetorical questions to convey his message vividly and forcefully. Here are some ways to translate these questions in your language:

• Translate all four questions as questions. Most literal English versions do this.

• Translate the first and third questions as questions, and the second and fourth questions as statements. For example:

5c Who is to blame for Israel’s rebellion? 5d Samaria, its capital city! 5e Where is the center of idolatry in Judah? 5f In Jerusalem, its capital! (New Living Translation (2004))
-or-

5c How have the people of Jacob rebelled against God, you ask? 5d Those in the city of Samaria are the worst rebels! 5e Where are Judah’s pagan worship centers, you ask? 5f Right in Jerusalem! (based on NET Bible)

• Translate all four questions as statements. For example:

5c–d Samaria has led Israel to sin, 5e–f and pagan altars at Jerusalem have made Judah sin. (Contemporary English Version)
-or-

5c–d The people in the city of Samaria led the people of Israel to rebel ⌊against God⌋. 5e–f And the people of Judah worship idols/gods at altars in Jerusalem itself.

© 2023 by SIL International®
Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0.
All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible.
BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.

Paragraph 1:6–7

The main point of this paragraph is that the LORD will destroy the city of Samaria as a result of the sins of the people of Israel (1:5).

In the previous paragraph (1:2–5), Micah was the speaker. But in this paragraph (1:6–7), the LORD is the one who speaks. You may want to make this explicit in your translation. For example:

So the Lord says, “I will make Samaria a pile of ruins… (Good News Translation)
-or-
So I, the Lord, will make the city of Samaria a heap of ruins… (New Living Translation (2004))

Many modern English versions begin a new paragraph here at 1:6. Most English versions put quotation marks around 1:6–7 to show that someone is speaking.

1:6a

Therefore: This word introduces the result of the people’s sin. In English, another way to introduce this result is to use the word “So” (New Jerusalem Bible). Some versions leave it implied that 1:6a is a result. For example:

I will make Samaria a stone heap in the field. (New American Bible)

Use a natural way in your language to clearly show that this paragraph is the result of the previous verse.

I will make Samaria a heap of rubble in the open field: This line means that the LORD will destroy the city so that nothing is left except a pile of ruins in a rural area.

a heap of rubble in the open field: This phrase refers to rocks and other debris that remain after the buildings and walls of a city are destroyed. The city and the surrounding area will become like open field that can be used for farming, specifically a place where people can plant vineyards (see 1:6b). Here are some other ways to translate this phrase:

a ruin in the open country (Revised English Bible)
-or-
a pile of ruins in the open country (Good News Translation)
-or-
a heap of ruins in an open field (NET Bible)
-or-
in ruins—merely an empty field (Contemporary English Version)

1:6b

a planting area for a vineyard: Vineyards are fields where people plant and tend grape vines. Grapes are a kind of fruit from which wine and raisins are made. In languages that do not use a word such as vineyards, translators may use a phrase. For example:

a place where people can plant grape plants/vines

If you have translated terms for grapes or vineyards in other parts of the Bible, you should use the same terms here.

1:6c

I will pour her stones into the valley: The main part of the city of Samaria was built on the upper part of a hill. The walls around the city and many of the buildings in the city were made of stones. The LORD will cause those stones to fall down to the valley that was downhill from the city.

pour: In Hebrew, this verb is the same word that Micah used in 1:4b. There he used in the phrase “like waters rushing down a steep place.” Here in 1:6c, it is used of stones, not water. God will cause the stones to roll or tumble downhill. Here are some other ways to translate this verse part:

I will tumble the rubble of her stone walls down into the valley… (NET Bible)
-or-
I will roll the stones of her walls into the valley below… (New Living Translation (2004))

her stones: In Hebrew, the word for “city” is feminine, so some versions use the word her to refer to the stones that fell. Here are some other ways to translate this phrase:

its stones (God’s Word)
-or-
the rubble of the city (Good News Translation)

valley: In Hebrew, this is a different word than the one used in 1:4b. The word used here in 1:6c refers in this context to the open area downhill from the city. Here is another way to translate this word:

I will make the city’s stones roll down to the bottom of the hill/mountain.

1:6d

and: This word introduces the next thing that the LORD will do. It is also the result of 1:6c. The LORD will cause the city’s stones to tumble down into the valley. As a result, he will uncover the city’s foundations. For example:

I will roll the stones of her walls into the valley below, exposing her foundations. (1:6c–d, New Living Translation (2004))

expose her foundations: In Hebrew, the word expose means “to strip something so that it is exposed and bare.” When the LORD destroys Samaria and its rocks roll down into the valley, the foundations of the city walls and buildings will be bare. They will have nothing on top of them.

foundations: The foundations are the lowest parts of the city walls and buildings. The walls and buildings are built on top of the foundations. If there is no term for foundations in your language, here are some other ways to translate this phrase:

until the bottom layer of stones has nothing on top of it
-or-
Then people will be able to see even the lowest layer of building stones.

© 2023 by SIL International®
Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0.
All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible.
BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.