According to the Hebrew Bible, Micah (, Mīḵā hamMōraštī—"Micah the Morashtite”; Paleo-Hebrew: 𐤌𐤉𐤊𐤄, Mīkhāh; Koine Greek: Μιχαίας, Michaías;Micah. Septuagint (LXX), http://ccat.sas.upenn.edu/nets/edition/ (for NETS) or https://www.ellopos.net/elpenor/greek-texts/septuagint/default.asp Biblical Aramaic: מִיכָא, Mîḵā’;Kevin J. Cathcart and Robert P. Gordon, trans., The Targum of the Minor Prophets: Translated, with a Critical Introduction, Apparatus, and Notes (The Aramaic Bible, Vol. 14; Wilmington, DE: Michael Glazier, 1989), Targum Jonathan to Micah. Church Slavonic: Михе́й, Mikhéy;Кни́га Проро́ка Михе́я [The Book of the Prophet Micah], in Библія, сирѣчь Кни́ги Ветхаго и Новаго Завѣта [The Bible, That Is, the Books of the Old and New Testament], Moscow: Синодальная Типографія (Synodal Printing House), 1876 Latin: Michaeas, Micheas) was a prophet of Yahweh and is traditionally regarded as the author of the Book of Micah. He is considered one of the Twelve Minor Prophets of the Hebrew Bible and is depicted as a contemporary of the prophets Isaiah, Amos and Hosea. Micah is described as having been from Moresheth-Gath, in southwest Judah and prophesying during the reigns of kings Jotham, Ahaz, and Hezekiah of the southern Kingdom of Judah in the 8th century BC.
Micah's messages were directed chiefly toward Jerusalem. He prophesied the future destruction of Jerusalem and Samaria by the Neo-Assyrian Empire, the destruction and then future restoration of the Judean state, and he rebuked the people of Judah for dishonesty and idolatry.
The formation of the Book of Micah is debated, with a consensus that its final stage occurred during the Persian period or Hellenistic period, but uncertainty remains about whether it was formed at the time or merely finalized.
is interpreted by Christians as a prophecy that Bethlehem, a small village just south of Jerusalem, would be the birthplace of the Messiah.
Biblical narrative Micah was active in the Kingdom of Judah from before the fall of Israel in 722 BC and experienced the devastation brought by Sennacherib's invasion of Judah in 701 BC. He prophesied from approximately 740 to 698 BC. Micah was from Moresheth, also called Moresheth-Gath, a small town in southwest Judah. Micah lived in a rural area, and often rebuked the corruption of city life in Israel and Judah. Unlike prophets such as Isaiah and Hosea, no record of his father's name has been retained by the scribes, but it is likely that he was descended from the common people, as the target of his message was towards the privileged classes. John Taylor comments that "To call a man a rural prophet is not to say that he was ignorant."Taylor, John, "The Message of Micah", The Biblical World, vol. 25, no. 3, 1905, p. 201 footnote 1 and p. 202. JSTOR website Retrieved 25 January 2020.
Micah prophesied during the reigns of kings Jotham, Ahaz, and Hezekiah of Judah. Jotham, the son of Uzziah, was king of Judah from 742 to 735 BC, and was succeeded by his own son Ahaz, who reigned over Judah from 735 to 715 BC. Ahaz's son Hezekiah ruled from 715 to 696 BC."Micah, Book of", New Bible Dictionary, Second Edition, Tyndale Press, 1987, pp. 772–773. Micah was a contemporary of the prophets Isaiah, Amos, and Hosea.Jerusalem Bible (1966), Micah, p. 1135 Jeremiah, who prophesied about thirty years after Micah, recognized Micah as a prophet from Moresheth who prophesied during the reign of Hezekiah,Jeremiah 26:18; Jeremiah 26. Henry, Matthew, Matthew Henry’s Concise Commentary on the Whole Bible. Thomas Nelson Publishers, 2000. Page 589. quoting text found in Micah 3:12.Jerusalem Bible (1966), marginal notes at Jeremiah 26:18 and Micah 3:12
The Hebrew name Micah (מִיכָה, Mīḵā) is a theophoric name, meaning “Who is like Yah(weh)?” The meaning is a rhetorical question following an interrogative structure, implying that no one is like God. This name has the same etymological origin as the name Micaiah (מִיכָיָהוּ, Mīḵāyāhū), which another prophet—Micaiah, Son of Imlah—bears in the books of 1 Kingdoms (1 Kings) and 2 Chronicles. This name also shares a similar etymology to that of the name Michael (מִיכָאֵל, Mīkhā’ēl), which means “Who is like El?” In the name Michael (the name of a prominent archangel, the Archangel Michael), the Hebrew word “El,” a generic term meaning “God,” is used, while the names Micah and Micaiah utilize the Divine Name.Freedman, David Noel, ed. The Anchor Bible Dictionary. Vol. 4. Doubleday, 1992.
Message Micah’s messages were directed mainly towards Jerusalem, and were a mixture of denunciations and prophecies. In his early prophecies, he predicted the destruction of both Samaria and Jerusalem for their respective sins. The people of Samaria were rebuked for worshipping idols, which were bought with the income earned by prostitutes.Micah 1:7; "Micah, Book of", The Illustrated Dictionary and Concordance of the Bible, The Jerusalem Publishing House, Ltd., 1986. p. 688–689. Micah was the first prophet to predict the downfall of Jerusalem. According to him, the city was doomed because its beautification was financed by dishonest business practices, which impoverished the city's citizens.Micah 2:1–2; "Micah, Book of", The Anchor Bible Dictionary. Volume 4. Bantan Doubleday Dell Publishing Group, 1992. p. 807–810 He also called to account the prophets of his day, whom he accused of accepting money for their oracles.Micah 3:5–6; "Micah", New Bible Dictionary, Second Edition, Tyndale Press, 1987, p. 772.
Micah also anticipated the destruction of the Judean state and promised its restoration more glorious than before.Micah 5:6–8; Micah, a translation with notes from J. Sharpe. Micah (the prophet), ed. John Sharpe. 1876. Oxford University Press. pp 33–34 He prophesied an era of universal peace over which the Governor will rule from Jerusalem.Micah 5:1–2; The History of the Hebrew Nation and its Literature with an appendix on the Hebrew chronology. Sharpe, Samuel. Harvard University Press, 1908. p. 27 Micah also declared that when the glory of Zion and Jacob is restored, the will force the Gentiles to abandon idolatry.Micah 5:10–15; "Micah, Book of", The Illustrated Dictionary and Concordance of the Bible, The Jerusalem Publishing House, Ltd., 1986. p. 688–689.
Micah also rebuked Israel because of dishonesty in the marketplace and corruption in government. He warned the people, on behalf of God, of pending destruction if ways and hearts were not changed. He told them what the requires of them:
Israel's response to Micah's charges and threats consisted of three parts: an admission of guilt,Micah 7:1–6; Micah: A Commentary. Mays, James Luther. Old Testament Library. Westminster John Knox Press, 1976. . p. 131–133. a warning of adversaries that Israel will rely on the for deliverance and forgiveness,Micah 7:7–13; Micah, a translation with notes from J. Sharpe. Micah (the prophet), ed. John Sharpe. 1876. Oxford University Press. and a prayer for forgiveness and deliverance.Micah 7:14–20; "Micah, Book of", New Bible Dictionary, Second Edition, Tyndale Press, 1987 p. 772–773
Another prophecy given by Micah details the future destruction of Jerusalem and the plowing of Zion (a part of Jerusalem). This passage (Micah 3:11–12), is stated again in Jeremiah 26:18, Micah's only prophecy repeated in the Old Testament. Since then Jerusalem has been destroyed three times, the first one being the fulfillment of Micah's prophecy. The Babylonians destroyed Jerusalem in 586 BC, about 150 years after Micah gave this prophecy.The History of the Hebrew Nation and its Literature with an appendix on the Hebrew chronology. Sharpe, Samuel. Harvard University Press, 1908. p. 27Micah: A Commentary. Mays, James Luther. Old Testament Library. Westminster John Knox Press, 1976. . p. 131–133.
Christian interpretation
is interpreted as a prophecy that Bethlehem, a small village just south of Jerusalem, would be the birthplace of the Messiah. Christians also interpret the latter portion of the verse to be an indication of the divinity and eternality of the Messiah.Jerome, Commentariorum in Michaeam Prophetam, PL 25:1215Augustine, Sermon 185, in Nicene and Post-Nicene Fathers, Series I, Vol. VIEusebius, Demonstratio Evangelica, VII.2Henry, Matthew. Commentary on the Whole Bible, Micah 5:2.Gill, John. Exposition of the Entire Bible, Micah 5:2.
This passage is recalled in Matthew 2:6, and the fulfillment of this prophecy in the birth of Jesus is further described in .
In Jesus adapts to his own situation;
Micah was referring to the division in Judah and Samaria, the distrust that had arisen between all citizens, even within families. Jesus was using the same words to describe something different. Jesus said that he did not come to bring peace, but to divide households. Men are commanded to love Jesus Christ more than their own family members, and Jesus indicated that this priority would lead to persecution from others and separation within families.Matthew 10. Henry, Matthew. Matthew Henry’s Concise Commentary on the Whole Bible. Thomas Nelson Publishers, 2000. Page 381.
In Micah 7:20, Micah reminded Judah of God's covenant to be merciful to Jacob and show love to Abraham and his descendants. This is repeated in Luke 1:72–73 in the prophecy Zechariah at the circumcision and naming of John the Baptist. This prophecy concerned the kingdom and salvation through the Messiah. It is a step in the fulfillment of the blessing of the descendants of Abraham. When Micah restated this covenant promise, he was comforting Judah with the promise of God's faithfulness and love.Micah 7. The Holy Bible, containing the Old and New Testaments…with commentary and notes by Adam Clarke. Clarke, Adam. Columbia University, 1833. p. 347.
Micah's prophecy to King Hezekiah is mentioned in :
Liturgical commemoration and historical reception The prophet Micah is commemorated and venerated as a saint by multiple Christian churches that historically claim Apostolic succession and follow a liturgical calendar.
Eastern Christianity
In the Oriental Orthodox communion, Micah is commemorated with the other eleven minor prophets in the Calendar of Saints of the Armenian Apostolic Church on July 31. He is commemorated by the Coptic Orthodox Church, Ethiopian Orthodox Tewahedo Church, and Eritrean Orthodox Tewahedo Church on August 16 (Coptic calendar: Mesori 10; Ethiopian calendar: Nähase 10).
In the Eastern Orthodox Church he is commemorated on August 14 (the forefeast of the Great Feast of the Dormition of the Mother of God) and on January 5 alongside the other Minor Prophets during the Feast of the Synaxis of the Holy Seventy Apostles. According to the tradition of the Church, Micah’s holy relics were discovered by a monk near Eleutheropolis (modern-day Beit Guvrin) during the reign of Roman emperor Theodosius the Great in the 4th century AD. The Orthodox Synaxarion commemorates the translation (uncovering) of his relics on his feast day, August 14. In Byzantine iconography, Micah is often depicted holding a scroll that features either Micah 5:2 or Micah 6:8 while wearing a tunic and himation.
Troparion of the prophet Micah — Tone 2:
We celebrate the memory of Your prophet Micah, O Lord; through him, we entreat You: save our souls.
Kontakion to the prophet Micah — Tone 4:
You were enriched with the gift of prophecy, O Micah, and announced the revelation of Christ’s coming in the flesh. Now you have become a bright torch, shining in the world by the brilliance of your words.
Micah and his writings were also referenced by notable eastern Church Fathers, such as St. John Chrysostom and St. Cyril of Jerusalem.
St. John Chrysostom, quoting Micah 6:8 in Homily 19 on Matthew (pg. 57:63):