Micah / Chapter 5

Micah 5

15 verses • Westminster Leningrad Codex 1 tradition available

Translator's Introduction

What This Chapter Is About

Micah 5 contains the famous Bethlehem prophecy — one of the most significant messianic texts in the Hebrew Bible, quoted in Matthew 2:6 to explain Jesus's birthplace. The chapter opens with the humiliation of Israel's current ruler (struck on the cheek), then pivots to the announcement that from Bethlehem Ephrathah, the smallest of Judah's clans, will come a ruler whose origins are 'from of old, from ancient days.' This ruler will shepherd his flock in the strength of the LORD. The chapter continues with promises about the remnant of Jacob among the nations and concludes with God's purging of Israel's military power, idolatry, and sorcery.

What Makes This Chapter Remarkable

The Bethlehem prophecy (v. 2 in Hebrew, v. 1 in English Bibles following the Septuagint verse division) is one of the most precisely fulfilled messianic prophecies. Bethlehem was David's hometown (1 Samuel 16:1), and by specifying it as the birthplace of the future ruler, Micah connects the Messiah directly to the Davidic line. The phrase 'whose origins are from of old, from ancient days' (motsa'otav miqqedem mimei olam) has been interpreted as referring either to the antiquity of the Davidic dynasty or to the pre-existence of the Messiah. The shift from Bethlehem's insignificance ('too small to be among the clans of Judah') to its cosmic importance is a characteristic Micah theme: God works through the small, the overlooked, the marginal.

Translation Friction

The verse numbering differs between the Hebrew text (where this chapter begins at 4:14 in some reckonings) and English translations. We follow the WLC versification. The phrase motsa'otav miqqedem mimei olam ('his origins are from of old, from ancient days') is debated: miqqedem can mean 'from the east' or 'from ancient times,' and olam ('eternity, ancient time') ranges from 'a long time ago' to 'eternity.' The ambiguity between the Davidic dynasty's antiquity and genuine pre-existence is preserved. The identity of 'the Assyrian' in verses 5-6 is debated — is it literal Assyria or a typological reference to any future enemy?

Connections

Matthew 2:5-6 and John 7:42 cite this passage in reference to Jesus's birth in Bethlehem. The connection to David via Bethlehem links to Ruth 4:17-22 (David's ancestry from Bethlehem), 1 Samuel 16 (David's anointing), and 2 Samuel 7 (the Davidic covenant). The shepherd imagery connects to Ezekiel 34 and John 10. The remnant theology (vv. 7-8) runs throughout Micah (2:12, 4:7) and Isaiah (10:20-22). The purging of military power and idolatry (vv. 10-15) echoes Deuteronomy 18:10-12. **Tradition comparisons:** Targum Jonathan provides interpretive renderings: The ruler from Bethlehem is explicitly identified as 'the Messiah' (Meshicha). This is the verse cited in Matthew 2:6 as the birthplace prophecy for the Messiah. Jonathan confirms that pre-Christian J... (2 notable renderings in this chapter) See [Targum Jonathan on Micah](/targum/micah).

Micah 5:1

עַתָּ֣ה תִּתְגֹּדְדִי֮ בַּת־גְּדוּד֒ מָצ֣וֹר שָׂ֣ם עָלֵ֔ינוּ בַּשֵּׁ֙בֶט֙ יַכּ֣וּ עַֽל־הַלְּחִ֔י אֵ֖ת שֹׁפֵ֥ט יִשְׂרָאֵֽל׃

Now marshal your troops, O daughter of troops! A siege is laid against us. With a rod they strike the ruler of Israel on the cheek.

KJV Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek.

Notes & Key Terms

Translator Notes

  1. The Hebrew verse numbering differs from English Bibles — this is 4:14 in some Hebrew traditions. The opening titgodedi ('marshal, gather in troops') plays on the word gedud ('troop, raiding band'). The image of striking the ruler (shofet, 'judge, ruler') on the cheek is a deliberate humiliation — the most powerful person in Israel is publicly shamed. This degradation of the current ruler sets up the contrast with the coming ruler from Bethlehem. The identity of the 'ruler of Israel' may be the reigning king of Judah facing Assyrian or Babylonian siege.

Targum Jonathan (Aramaic, 1st-5th c. CE)messianic

"And you, Bethlehem Ephrathah, too small to be numbered among the thousands of the house of Judah — from you shall come forth before me the Messiah to exercise dominion in Israel."

The ruler from Bethlehem is explicitly identified as 'the Messiah' (Meshicha). This is the verse cited in Matthew 2:6 as the birthplace prophecy for the Messiah. Jonathan confirms that pre-Christian Judaism read Micah 5:2 as a Messianic prediction of a specific location — Bethlehem — for the Messiah's origin.

Micah 5:2

וְאַתָּ֞ה בֵּֽית־לֶ֣חֶם אֶפְרָ֗תָה צָעִיר֙ לִהְיוֹת֙ בְּאַלְפֵ֣י יְהוּדָ֔ה מִמְּךָ֖ לִ֣י יֵצֵ֑א לִהְי֥וֹת מוֹשֵׁל֙ בְּיִשְׂרָאֵ֔ל וּמוֹצָאֹתָ֥יו מִקֶּ֖דֶם מִימֵ֥י עוֹלָֽם׃

But you, Bethlehem Ephrathah, though you are small among the clans of Judah, out of you will come forth for me one who will be ruler over Israel, whose origins are from of old, from ancient days.

KJV But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting.

Notes & Key Terms 2 terms

Key Terms

מוֹצָאֹתָיו motsa'otav
"his origins" — origins, goings forth, source, beginning

From the root y-ts-' ('to go out'). The plural suggests multiple comings-forth, and the phrase 'from of old, from ancient days' locates these origins in the deep past — possibly in the Davidic covenant, possibly in pre-existence.

עוֹלָם olam
"ancient days" — forever, eternity, ancient time, a long duration whose limits are hidden

Olam here could mean either 'from eternity' (pre-existence) or 'from ancient days' (the Davidic dynasty). The ambiguity is part of the text's power — it refuses to limit the scope of this ruler's origins.

Translator Notes

  1. This is the verse quoted in Matthew 2:6 by the chief priests and scribes when Herod asks where the Messiah is to be born. Bethlehem Ephrathah (the full designation distinguishes it from Bethlehem in Zebulun, Joshua 19:15) is David's city (1 Samuel 16:1, 17:12). The word alfei ('clans, thousands') refers to the administrative divisions of the tribes. The phrase motsa'otav miqqedem mimei olam ('his origins are from of old, from ancient days') is profoundly ambiguous: it could refer to the ancient Davidic dynasty (going back centuries) or to genuine pre-existence (existing before time). The word olam ranges from 'a long time' to 'eternity.' The ambiguity is preserved rather than resolved. The preposition li ('for me') indicates this ruler comes at God's initiative and for God's purposes.
Micah 5:3

לָכֵ֣ן יִתְּנֵ֔ם עַד־עֵ֥ת יוֹלֵדָ֖ה יָלָ֑דָה וְיֶ֗תֶר אֶחָיו֙ יְשׁוּב֔וּן עַל־בְּנֵ֖י יִשְׂרָאֵֽל׃

Therefore he will give them up until the time when she who is in labor gives birth. Then the rest of his brothers will return to the people of Israel.

KJV Therefore will he give them up, until the time that she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel.

Notes & Key Terms

Translator Notes

  1. The 'she who is in labor' (yoledah) connects to the birth-pain imagery of 4:9-10 and may also evoke Isaiah 7:14 (the virgin/young woman who will bear a son). God will 'give them up' (yittenem) — abandon Israel to suffering — only until the birth occurs. 'The rest of his brothers' (yeter echav) refers either to the scattered Israelites who will be reunited or to the ruler's kinsmen who will join him. The return (yeshuvun) echoes the teshuvah theme — a homecoming both physical and spiritual.

Targum Jonathan (Aramaic, 1st-5th c. CE)messianic

"And he shall stand and lead in the strength of the LORD."

The Messiah's shepherding is rendered as 'leading' (yanhig) — a political/royal term. The pastoral metaphor is interpreted as governance, consistent with the targum's emphasis on the Messiah as ruler.

Micah 5:4

וְעָמַ֗ד וְרָעָה֙ בְּעֹ֣ז יְהוָ֔ה בִּגְא֕וֹן שֵׁ֖ם יְהוָ֣ה אֱלֹהָ֑יו וְיָשָׁ֕בוּ כִּֽי־עַתָּ֥ה יִגְדַּ֖ל עַד־אַפְסֵי־אָֽרֶץ׃

He will stand and shepherd his flock in the strength of the LORD, in the majesty of the name of the LORD his God. They will live securely, for then he will be great to the ends of the earth.

KJV And he shall stand and feed in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide: for now shall he be great unto the ends of the earth.

Notes & Key Terms

Translator Notes

  1. The ruler from Bethlehem is described as a shepherd (ra'ah, 'to shepherd, to feed') who leads with divine strength and majesty — not his own. The verb ve'amad ('he will stand') suggests stability, authority, and permanence. His flock (Israel) 'will live securely' (veyashevu, from yashav, 'to sit, to dwell' — implying settled peace). His greatness extends 'to the ends of the earth' (ad afsei aretz), making this a universal ruler, not merely a local king. The shepherd-king imagery connects directly to David, the shepherd boy from Bethlehem who became king, and forward to Jesus's self-identification as the Good Shepherd (John 10:11).
Micah 5:5

וְהָיָ֥ה זֶ֖ה שָׁל֑וֹם אַשּׁ֣וּר ׀ כִּי־יָב֣וֹא בְאַרְצֵ֗נוּ וְכִ֤י יִדְרֹךְ֙ בְּאַרְמְנֹתֵ֔ינוּ וַהֲקֵמֹ֤נוּ עָלָיו֙ שִׁבְעָ֣ה רֹעִ֔ים וּשְׁמֹנָ֖ה נְסִיכֵ֥י אָדָֽם׃

And this one will be our peace. When Assyria comes into our land and treads on our fortresses, we will raise against him seven shepherds and eight leaders of men.

KJV And this man shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men.

Notes & Key Terms 1 term

Key Terms

שָׁלוֹם shalom
"peace" — peace, wholeness, well-being, completeness, harmony

The coming ruler is not merely a peacemaker but is himself identified as shalom — embodied wholeness and well-being. This is one of the most concentrated messianic statements in prophetic literature.

Translator Notes

  1. The phrase vehayah zeh shalom ('this one will be peace') identifies the Bethlehem ruler not merely as a bringer of peace but as peace itself — an unusually strong identification (cf. Ephesians 2:14, 'He himself is our peace'). 'Assyria' (Ashur) may be the literal Assyrian Empire (the dominant threat in Micah's time) or a typological name for any future threatening empire. The phrase 'seven shepherds and eight leaders' (shiv'ah ro'im ushmonah nessikhei adam) uses the Hebrew poetic convention of x / x+1 (cf. Amos 1:3, Proverbs 30:15, 18) to indicate a full, sufficient number — more than enough leaders to meet the threat.
Micah 5:6

וְרָע֞וּ אֶת־אֶ֤רֶץ אַשּׁוּר֙ בַּחֶ֔רֶב וְאֶת־אֶ֥רֶץ נִמְרֹ֖ד בִּפְתָחֶ֑יהָ וְהִצִּיל֙ מֵֽאַשּׁ֔וּר כִּי־יָב֣וֹא בְאַרְצֵ֔נוּ וְכִ֥י יִדְרֹ֖ךְ בִּגְבוּלֵֽנוּ׃

They will shepherd the land of Assyria with the sword, the land of Nimrod at its gates. He will deliver us from Assyria when it comes into our land and when it treads within our borders.

KJV And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he deliver us from the Assyrian, when he cometh into our land, and when he treadeth within our borders.

Notes & Key Terms

Translator Notes

  1. The verb ra'u ('they will shepherd') is used ironically — they will 'shepherd' Assyria with the sword, turning the pastoral image into a military one. The 'land of Nimrod' (erets Nimrod) is another name for Mesopotamia/Assyria (Genesis 10:8-12, where Nimrod builds Nineveh). The phrase bifetacheiha ('at its gates, at its entrances') suggests the counterattack will reach Assyria's own fortified cities. The deliverer (vehitsil, 'he will deliver') is the Bethlehem ruler from verse 2.
Micah 5:7

וְהָיָ֣ה ׀ שְׁאֵרִ֣ית יַעֲקֹ֗ב בְּקֶ֙רֶב֙ עַמִּ֣ים רַבִּ֔ים כְּטַל֙ מֵאֵ֣ת יְהוָ֔ה כִּרְבִיבִ֖ים עֲלֵי־עֵ֑שֶׂב אֲשֶׁ֤ר לֹא־יְקַוֶּה֙ לְאִ֔ישׁ וְלֹ֥א יְיַחֵ֖ל לִבְנֵ֥י אָדָֽם׃

The remnant of Jacob will be among many peoples like dew from the LORD, like showers on the grass, which do not wait for anyone and do not depend on human beings.

KJV And the remnant of Jacob shall be in the midst of many people as a dew from the LORD, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men.

Notes & Key Terms

Translator Notes

  1. The remnant (she'erit Ya'aqov) is compared to dew (tal) and rain showers (revivim) — life-giving, divinely sent, independent of human effort. The phrase 'which do not wait for anyone' (asher lo yeqavveh le'ish) emphasizes that dew falls by God's appointment, not by human scheduling. This imagery portrays the remnant as a blessing to the nations — not through military might but through quiet, God-given refreshment. The parallel to verse 8 creates a duality: the remnant is both dew (blessing) and lion (power).
Micah 5:8

וְהָיָה֩ שְׁאֵרִ֨ית יַעֲקֹ֜ב בַּגּוֹיִ֗ם בְּקֶ֙רֶב֙ עַמִּ֣ים רַבִּ֔ים כְּאַרְיֵה֙ בְּבַהֲמ֣וֹת יַ֔עַר כִּכְפִ֖יר בְּעֶדְרֵי־צֹ֑אן אֲשֶׁ֧ר אִם עָבַ֛ר וְרָמַ֥ס וְטָרַ֖ף וְאֵ֥ין מַצִּֽיל׃

The remnant of Jacob will be among the nations, among many peoples, like a lion among the beasts of the forest, like a young lion among flocks of sheep — when it passes through, it tramples and tears, and no one can rescue.

KJV And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both treadeth down, and teareth in pieces, and none can deliver.

Notes & Key Terms

Translator Notes

  1. The second remnant image contrasts sharply with verse 7: where the remnant was dew (gentle, life-giving), here it is a lion (aryeh) and a young lion (kefir) — powerful, irresistible, predatory. The verbs ramas ('tramples') and taraf ('tears apart') describe a lion's violent attack on prey. Together, verses 7-8 present the remnant in a dual role: blessing to those who receive them peacefully, devastating to those who oppose them. This reflects the biblical pattern of God's people as both a source of universal blessing (Genesis 12:3) and an instrument of divine judgment.
Micah 5:9

תָּרֹ֥ם יָדְךָ֖ עַל־צָרֶ֑יךָ וְכָל־אֹיְבֶ֖יךָ יִכָּרֵֽתוּ׃

Your hand will be raised over your adversaries, and all your enemies will be cut off.

KJV Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off.

Notes & Key Terms

Translator Notes

  1. The raised hand (tarom yadekha) is a gesture of victory and power. The verb yikkaretu ('they will be cut off') is covenant-curse vocabulary — enemies will be eliminated. This verse serves as a transition to the purging oracle in verses 10-15, where God removes from Israel everything she has relied on instead of Him.
Micah 5:10

וְהָיָ֤ה בַיּוֹם־הַהוּא֙ נְאֻם־יְהוָ֔ה וְהִכְרַתִּ֥י סוּסֶ֖יךָ מִקִּרְבֶּ֑ךָ וְהַאֲבַדְתִּ֖י מַרְכְּבֹתֶֽיךָ׃

"On that day," declares the LORD, "I will cut off your horses from among you and destroy your chariots.

KJV And it shall come to pass in that day, saith the LORD, that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots:

Notes & Key Terms

Translator Notes

  1. God begins dismantling Israel's military apparatus. Horses (susekha) and chariots (markevotekha) were the advanced military technology of the ancient world — and Israel was specifically forbidden from accumulating them (Deuteronomy 17:16). By removing them, God is forcing Israel back to dependence on Him rather than on weaponry. The same word hikratti ('I will cut off') is used throughout verses 10-14, creating a liturgy of divine purging.
Micah 5:11

וְהִכְרַתִּ֖י עָרֵ֣י אַרְצֶ֑ךָ וְהָרַסְתִּ֖י כָּל־מִבְצָרֶֽיךָ׃

I will cut off the cities of your land and tear down all your fortresses.

KJV And I will cut off the cities of thy land, and throw down all thy strong holds:

Notes & Key Terms

Translator Notes

  1. Fortified cities (arei artsekha) and strongholds (mivtsarekha) represent military defense infrastructure. God will tear them down (harasthi, from haras, 'to demolish, to pull down') — the same verb used for the demolition of pagan altars (Judges 6:25). The implication is that Israel's fortresses have become idols — objects of trust that rival God.
Micah 5:12

וְהִכְרַתִּ֥י כְשָׁפִ֖ים מִיָּדֶ֑ךָ וּמְעוֹנְנִ֖ים לֹ֥א יִהְיוּ־לָֽךְ׃

I will cut off sorcery from your hand, and you will have no more fortune-tellers.

KJV And I will cut off witchcrafts out of thine hand, and thou shalt have no more soothsayers:

Notes & Key Terms

Translator Notes

  1. The purging extends to magical practices: keshafim ('sorcery, witchcraft') and me'onenim ('fortune-tellers, those who practice divination by clouds or times'). These practices were strictly forbidden in Deuteronomy 18:10-12. God removes them not merely as sins but as rivals — any system that claims to predict or control the future apart from God must be eliminated.
Micah 5:13

וְהִכְרַתִּ֧י פְסִילֶ֛יךָ וּמַצֵּבוֹתֶ֖יךָ מִקִּרְבֶּ֑ךָ וְלֹֽא־תִשְׁתַּחֲוֶ֥ה ע֖וֹד לְמַעֲשֵׂ֥ה יָדֶֽיךָ׃

I will cut off your carved images and your sacred pillars from among you, and you will no longer bow down to the work of your hands.

KJV Thy graven images also will I cut off, and thy standing images out of the midst of thee; and thou shalt no more worship the work of thine hands.

Notes & Key Terms

Translator Notes

  1. Carved images (pesilekha) and sacred pillars (matstsevotekha) represent idolatrous worship. The matstsevah ('standing stone, pillar') was originally legitimate in Israelite worship (Genesis 28:18, Jacob's pillar at Bethel) but was later condemned when associated with Canaanite religion (Deuteronomy 16:22). The phrase 'the work of your hands' (ma'aseh yadekha) is a standard prophetic way of describing the absurdity of idol worship — worshipping what you yourself made.
Micah 5:14

וְנָתַשְׁתִּ֥י אֲשֵׁירֶ֖יךָ מִקִּרְבֶּ֑ךָ וְהִשְׁמַדְתִּ֖י עָרֶֽיךָ׃

I will uproot your Asherah poles from among you and demolish your cities.

KJV And I will pluck up thy groves out of the midst of thee: so will I destroy thy cities.

Notes & Key Terms

Translator Notes

  1. The Asherah poles (asherekha) were wooden poles or carved images associated with the goddess Asherah, consort of Baal in Canaanite religion. The verb natashti ('I will uproot') uses agricultural imagery — these cult objects will be torn out like weeds. The destruction of 'your cities' (arekha) at the end may refer to cities where idolatrous practices were concentrated, or it may echo verse 11's fortress demolition.
Micah 5:15

וְעָשִׂ֜יתִי בְּאַ֧ף וּבְחֵמָ֛ה נָקָ֖ם אֶת־הַגּוֹיִ֑ם אֲשֶׁ֖ר לֹ֥א שָׁמֵֽעוּ׃

I will execute vengeance in anger and wrath upon the nations that have not obeyed."

KJV And I will execute vengeance in anger and fury upon the heathen, such as they have not heard.

Notes & Key Terms

Translator Notes

  1. The chapter closes with divine vengeance (naqam) against the nations 'that have not obeyed' (asher lo shame'u, literally 'that have not heard/listened'). The verb shama ('to hear') carries the full weight of its Hebrew meaning: to hear and to obey. The nations that have not listened to God will face His anger (af) and wrath (chemah) — two distinct Hebrew words for divine displeasure, with af suggesting hot anger (literally 'nostril, flaring nostrils') and chemah suggesting burning fury.
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