MICAH 2

PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS

NKJV	NRSV	TEV	NJB
Woe to Evildoers	Threats Directed Against Samaria and Jerusalem (1:2-3:12)	The Fate of Those Who Oppress the Poor	Against Land-Grabbers
2:1-2 (1-2)	2:1-5 (1-5)	2:1-2
			2:2-4 (2-4)
2:3-4 (3-4)		2:3-4 (4b)
2:5 (5)		2:5	2:5 (5)
Lying Prophets			The Prophet of Misfortune
2:6-9 (6-7)	2:6-11 (6-11)	2:6-7	2:6-11 (6-11)
(8-9)		2:8-10
2:10-11 (10-11)
Israel Restored		2:11	Promises of Restoration
2:12-13 (12-13)	2:12-13 (12-13)	2:12	2:12-13 (12-13)
		2:13

READING CYCLE THREE (see
“Bible
Interpretation Seminar”)

FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary, which
means that you are responsible for your own interpretation of the Bible. Each of us must walk in the
light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare
your subject divisions with the five translations above. Paragraphing is not inspired, but it is
the key to following the original author’s intent, which is the heart of interpretation. Every
paragraph has one and only one subject.

CONTEXTUAL INSIGHTS

Micah 1-2 forms a literary unit. God’s judgment on Samaria (the capital of Israel) should
have been a warning to Judah!
As Micah 1 is in the literary form of a court scene, Micah 2 is in the literary form of a funeral dirge.
This chapter has many similarities to the book of Amos, Micah’s eighth century
contemporary to the Northern Ten Tribes.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: MICAH 2:1-5
¹Woe to those who scheme iniquity,
Who work out evil on their beds!
When morning comes, they do it,
For it is in the power of their hands.
²They covet fields and then seize them,
And houses, and take them away.
They rob a man and his house,
A man and his inheritance.
³Therefore, thus says the Lord,
“Behold, I am planning against this family a calamity
From which you cannot remove your necks;
And you will not walk haughtily,
For it will be an evil time.
⁴On that day they will take up against you a taunt
And utter a bitter lamentation and say,
‘We are completely destroyed!
He exchanges the portion of my people;
How He removes it from me!
To the apostate He apportions our fields.’
⁵Therefore, you will have no one stretching a measuring line
For you by lot in the assembly of the Lord.”

2:1 “Woe” This interjection, “ah,” “ha,” means “alas” (BDB 222, e.g., Isa. 1:4,24;
10:5; 17:12; 28:1; 55:1; Jer. 22:18; 34:5; Amos 5:16; 6:1). This is the characteristic literary
marker of a funeral dirge (i.e., a 3-2 beat). As chapter 1 was replete with words of lamentation
and mourning (cf. Mic. 2:8,10,11,16), so chapter 2 continues this theme (cf. Mic. 2:4).

▣ “to those who scheme iniquity. . .Who work out evil on their beds” These
are parallel lines. The first VERB “scheme” (BDB 362, KB 359) and the second,
“work out” (BDB 821, KB 950) are both Qal ACTIVE PARTICIPLES. This
reflects the premeditated plans of evil Israelites (cf. Ps. 36:1-4; Prov. 23:7; Isa. 32:7). In this
context it is referring to ways to get more land from the poor rural farmers.

▣ “When morning comes, they do it” The VERB in the second
line is repeated, but here it is a Qal IMPERFECT denoting continuing
action. Sin starts in the thought life (cf. Hosea 7:6). The rabbis said our mind is like a plowed
field ready for seed. What our eyes see, our ears hear, and what our thoughts dwell
on becomes our actions!

▣ “For it is in the power of their hands” This is the OT equivalent of “might
makes right.” Just because we can does not mean we should. There is an ethical God. He
has made an ethical world. All humans will give an account to Him of their stewardship of
the gift of life!

2:2 “They covet fields, and then seize them. . .They rob a man and his house, A
man and his inheritance” These are four parallel lines (chiastic structure) with two
strong VERBS.

“covet” ‒ BDB 326, KB 325, Qal PERFECT with waw
“seize” ‒ BDB 159, KB 186, Qal PERFECT with waw
“take away” ‒ BDB 669, KB 724, Qal PERFECT with waw
“oppress” ‒ BDB 798, KB 897, Qal PERFECT with waw

Remember the extreme importance that the Jewish people placed on land
inheritance within the Promised Land (cf. Lev. 25:23; Num. 33:54; 36:1-12; Josh. 12-21). God’s
gift to all the descendants of Abraham was now in the hands of greedy, wealthy exploiters.
Micah, growing up and living in a small rural community, had seen it again and again.

The term “house” can refer to a place of dwelling or to one’s family (as
could the term “inheritance”). These exploiters wanted everything—land, children,
adults, and all their property!

2:3 “Therefore, says the Lord,

Behold, I am planning” The INTERJECTION
“behold” (הב, BDB 243 II) denotes a surprising statement of outcome. The
UBS Helps For Translators series on Micah, says, “This is a way of showing
that something new and unexpected is about to happen” (p. 82).

This is irony. As evil humans plan (same VERB as was
used in Mic. 2:1, “scheme”), so too, God plans (i.e., “we reap what we sow, e.g., Gal. 6:7).

▣ “against this family” The term “family” means clan (BDB 1046). Notice
the aggressive sin of some affects the complacent, silent majority and the whole nation
(cf. Amos 3:2) is judged!

▣
NASB	”calamity”
NKJV, TEV, NJB, REB, Peshitta	”disaster”
NRSV, LXX	”evil”
JPSOA	”misfortune”

This Hebrew term (BDB 949) means “evil,” “distress,” or
“wickedness.” In Exod. 32:12,14 it refers, as here, to the judgment of God
(cf. Deut. 29:112; Amos 9:4). It is used twice in Mic. 2:3 and also in Mic. 3:2,11.

▣ “you cannot remove your necks” The VERB
(BDB 559, KB 561) is a Hiphil IMPERFECT. This idiom of
conquest is also used in Lam. 1:14; 5:5. It refers to a yoke on the neck of an
ox which directs its activity.

▣ “walk haughtily” Israel had become proud and arrogant
(i.e., eighth century historical setting). God will change their walk and mind
about this (cf. Isa. 2:11,12).

2:4 “On that day” This refers to the time of God’s judicial activity, sometimes,
as here, it is temporal, other times it is eschatological (i.e., the Day of YHWH.

SPECIAL TOPIC: THAT DAY

▣ “taunt” This refers to a song or proverb (i.e., mashal,
BDB 605 II), which others speak to denote the current condition/situation of a
person or group. It becomes a training tool for warning others not to do the same.

▣ “lamentation” This refers to a funeral dirge (BDB 624, KB 675,
Qal PERFECT). The taunt is Mic. 2:4c-f (four lines of poetry).

This term (BDB 624, KB 675) is repeated three times in the
Masoretic Hebrew Text:

the VERB (Qal PERFECT with waw)
the NOUN (MASCULINE SINGULAR)
the NOUN (FEMININE SINGULAR)

This repetition denotes a grievous lamentation (wailing).

▣ “We are completely destroyed” This is a COGNATE
construction used for emphasis:

BDB 994, KB 1418, a Qal INFINITIVE ABSOLUTE
BDB 994, KB 1418, a Niphal PERFECT

2:4 “He exchanges the portion of my people” The term “exchanges”
(BDB 558, KB 560, Hiphil IMPERFECT) is a legal term for
the transfer of a land title. Thie VERB sounds similar to the
VERB in the next line, “removes” (BDB 559, KB 561, Hiphil
IMPERFECT).

Verses 4 and 5 are the wail of the powerful, wealthy, influential
Israelites (who stole from the poor) over the coming exile. But notice, it is not
sorrow for their actions, but sorrow over the consequences of their actions. They
are reaping what they sowed (in kind)!

▣
NASB, NKJV, NRSV	”How He removes it from me!”
TEV	”The Lord has taken our land away”
NJB	”no one else can restore it to them”
REB	”it is taken from us”
JPSOA	”How it slips away from me!”
LXX	”and there was none to prevent him from turning away”
Peshitta	”there is none to restore our fields”

The MT is uncertain. Obviously the OBJECT
is “the land” (lit. “our fields”). The problem, is the SUBJECT

YHWH
the invader

▣
NASB	”to the apostate”
NKJV	”to a turncoat”
NRSV	”our captors”
TEV	”to those who took us captive”
NJB	”to our despoiler”
REB	”to renegades”

The MT has the ADJECTIVE “apostate”
(שׁובב, BDB 1000), but BDB suggestss reading
it as “our captives” (שׁבה, NET Bible). There is much
confusion in how to translate the “proverb” of v. 4. Here is a suggested
translation from the UBS Text Project, p. 212.

“He exchanges the inheritance of my people! How will he
move (again) towards me, in order to make restitution for the fields which
he is distributing?”

“To the apostate He appoints our fields” can refer either to

an apostate (i.e., one who turns back, BDB 1000, NKJV)
JPSOA has “rebel” from “ravager,” which denotes the Assyrian invaders
(from similar Hebrew root, BDB 1000, NRSV, TEV, NJB).

The irony is that these rich and powerful Jewish land grabbers are
calling others (i.e., the invaders) land grabbers.

2:5 “you will have no one stretching a measuring line” The LXX changes
the VERB “exchange” in the previous verse to “measure” to match
this line of poetry.

The word “measuring line” (BDB 286) basically means “cord.” In
context the term can designate

a line/cord used to measure a field, cf. Ps. 78:55; Amos 7:17; or “temple,”
Zech. 2:2 (i.e., BDB 286, #2)
ones inherited land, cf. Deut. 32:9; Josh. 17:14; 19:9; 1 Chr. 16:18; Ps. 105:11;
Ezek. 47:13 (i.e., BDB 286, #3)
in 2 Sam. 8:2 it is used as an idiom of judgment

▣ “For you by lot in the assembly of the Lord“
This refers to the sacred division of the Promised Land (Josh. 12-21). This statement is
tantamount to the powerful, wealthy, influential being excommunicated from the Promised
Land, both temporally and eschatologically (cf. Mic. 2:10). This passage implies that God’s
judgment to these exploiters is even more severe than Exod. 20:5; Deut. 5:9 (“visiting the
iniquity of the fathers on the children”). This exclusion is permanent and transgenerational!

▣ “by lot” The term “lot” (BDB 174) originally referred to the Urim and
Thummim carried by the High Priest on his chest behind the twelve stones. It is not certain
what form this mechanical means of knowing YHWH’s will took:

different colored stones
stones with “yes” or “no” painted on them
stones with letters on them
other unknown means

The NT word for “clergy” comes from this Hebrew concept.

SPECIAL TOPIC: URIM AND THUMMIM

SPECIAL TOPIC: ANE SACRED COLORS

▣ “the assembly of the Lord“ This is
a covenant phrase. The Septuagint translates the term qahal by ecclesia
(gathering or assembly, which was later used by the NT believers as a title for
themselves, i.e., church).

SPECIAL TOPIC: CHURCH (ekklēsia)

NASB (UPDATED) TEXT: MICAH 2:6-11
⁶“Do not speak out,” so they speak out.
But if they do not speak out concerning these things,
Reproaches will not be turned back.
⁷Is it being said, O house of Jacob:
‘Is the Spirit of the Lord impatient?
Are these His doings?’
Do not My words do good
To the one walking uprightly?
⁸Recently My people have arisen as an enemy—
You strip the robe off a fellow-Israelite,
From unsuspecting passers-by,
From those returned from war.
⁹The women of My people you evict,
Each one from her pleasant house.
From her children you take My splendor forever.
¹⁰Arise and go,
For this is no place of rest
Because of the uncleanness that brings on destruction,
A painful destruction.
¹¹If a man walking after wind and falsehood
Had told lies and said,
‘I will speak out to you concerning wine and liquor,’
He would be spokesman to this people.”

2:6-7 Verses 6-7 are dialogue. Micah speaks. It is hard to be certain
where Micah starts and stops and where the rich, speaking as a group, start and stop.

Leslie Allen (New International Commentary on the Old
Testament), p. 292, has a good translation of Mic. 2:6 and 7: “. . .stop your preaching,
they preach. They should stop preaching in this vein: humiliation won’t overtake us: the
community of Jacob is party to the covenant. Has Yahweh lost His temper? Is this
the way He acts? Do not His promises spell good fortune? Do not we keep company
with the One who keeps His word?”

Verses 6 and 7, to some extent, seem to reflect the rich’s
traditional covenant theology, but it fails to adequately understand the covenant
requirement (cf. Deuteronomy 27-28).

2:6 “Do not speak out, so they speak out” There is a play (the
VERB is repeated three times) on the term “speak out” or “prophesy”
(BDB 642, KB 694, Hiphil IMPERFECT used in a JUSSIVE
sense, i.e “to drop a message on someone,” cf. Mic. 2:6 [3 times, all Hiphil
IMPERFECTS]; Mic. 2:11 [twice, also Amos 7:16]). The term “speak out”
is literally “to drip” (cf. Deut. 32:2; Ezek. 20:46; 21:2).

2:7 This verse has three (NASB, NKJV) or four (NRSV, TEV, NJB)
questions. Who is speaking is uncertain. Some translations say

the condemned rich
a false prophet (NKJV)
YHWH Himself

The JPSOA translates the first three poetic lines of v. 7 as follows:

“Is the House of Jacob condemned?”

Is the Lord’s patience short?

Is such His practice?”

▣
NASB	”Is it being said, O house of Jacob?”
NKJV	”You who are named the house of Jacob”
NRSV	”Should this be said, O house of Jacob?”
TEV	”Do you think the people of Israel are under a curse?”
NJB	”Can the house of Jacob be accursed?”
LXX	”One says, The house of Jacob. . .”
REB	”House of Jacob, can one ask. . .?”
JPSOA	”Is the House of Jacob condemned?”
Peshitta	”That the shame which is spoken against the house of Jacob”

The divergence is due to a hapox legommenon,
“should it be said” (BDB 55, KB 65, Qal PASSIVE PARTICIPLE).
The NET Bible emends it to an INFINITIVE ABSOLUTE of the same
root resulting in “Does the family of Jacob say?”

The word “accursed” (NJB) or “cursed” (TEV) is the
result of an emendation to the term “said.” See UBS Text Project, p. 313.

▣ “the Spirit of the Lord“ In context
this does not refer to the Holy Spirit, but the personality of YHWH (i.e., YHWH’s Spirit,
cf. Mic. 3:8). Here with the INTERROGATIVE “impatient” (MT,
“shortened?”; BDB 894, KB 1126, Qal PERFECT) it refers
to the Lord’s patience (cf. NRSV, TEV, NJB) or lack
of anger.

SPECIAL TOPIC: SPIRIT IN THE BIBLE

2:8 “Recently My people have arisen as the enemy” The VERB
(BDB 877, KB 1086) is a Polel IMPERFECT. The covenant
people have repeatedly broken their obligations to the Mosaic Covenant. This is what
the exploiters refused to acknowledge! God’s people were acting like an invading
enemy against their own covenant brothers and sisters.

The problem in translating this phrase is that the MT is using
“my people” as the attackers and exploiters, when in the following lines they are
the exploited. Several translations emend the MT to “but you rise up against my
people as an enemy” (cf. NRSV, TEV, NJB, NET Bible).

▣ “You strip the robe off a fellow-Israelite” The VERB
(BDB 832, KB 980) is a Hiphil IMPERFECT. This reflects the
action of the rich in exploiting the poor. This passage reflects the greed and
heartlessness of the wealthy, influential, Israelite land grabbers in evicting poor
people from their houses and taking their clothes (even their children) as a guarantee
for money borrowed (cf. Exod. 22:26,27).

Notice the groups impacted by this exploitation:

covenant brothers, Mic. 2:8b-c
military veterans, Mic. 2:8d
covenant women, Mic. 2:9a-b
covenant children, Mic. 2:9c

▣
NASB, JPSOA	”From unsuspecting passers-by”
NKJV	”From those returned from war”
NRSV	”From those who trust you, as they pass by”
TEV	”Men returning from battle, thinking they are safe at home, but there you are, waiting to steal”
NJB	”on those who feel safe you inflict the damage of war”
REB	”from travelers who felt safe”

From these different translations it is obvious that
the Hebrew is ambiguous or defective. From context the robe is demanded
from unsuspecting strangers. The phrase about “returned from war” is
what causes the confusion.

The best interpretation of this ambiguous phrase is that
when Jewish soldiers returned home from fighting foreign enemies (potential
invaders and land grabbers) they thought they were safe, but not so. Their own
covenant brothers attacked them unexpectedly and took their land and possessions!

Here is the suggested translation of v. 8 from the UBS Text Project, p. 316.

“yesterday still my people rose up as an enemy (of God and
their poor brothers): (being) in front of a cloak they strip off the honor of those
who pass by in confidence, being averse to war/strife.”

2:9 “The women of My people you evict” The VERB
(BDB 176, KB 204, Piel IMPERFECT) means “to drive out”
(cf. Hosea 9:15). This implies that the husbands have already been sold into
indentured servitude.

▣ “From her children you take My splendor forever” These
children become slaves and worse (as did the fathers). Their rightful land
inheritance (here called “my splendor”) as God’s covenant people in the
Promised Land was lost to greed and exploitation. They will also be corporately
affected by the judgment of God (i.e., exile) that will come to national Judah, as
it did to Israel. But in the future, they will receive their inheritance again
(cf. Mic. 2:5). So “forever” is a way of showing intensity, not time here.

This may metaphorically reflect the policies of the Assyrian
army of killing the very young (and the very old) before exiling the parents.

SPECIAL TOPIC: FOREVER (‘olam)

2:10 “Arise and go” These two VERBS (BDB 877,
KB 1086, “arise; and BDB 229, KB 246, “go”) are both Qal
IMPERATIVES. This reflects either

a warning to the faithful few (i.e., the remnant; see

SPECIAL TOPIC: REMNANT [three senses])
more probably, God’s judgment of the nation (i.e., exile)

▣ “this is no place of rest” This term is used of the
Promised Land in Deut. 12:9; Ps. 95:11. It is an idiom for invasion and exile.

▣ “Because of the uncleanness that brings on destruction” This
term “uncleanness” (BDB 380) is used in the OT to describe the abominations of
the Canaanites. There is some question whether the MT has a VERB
(BDB 379 I) or the NOUN (BDB 380). The UBS Text Project gives the
VERB an “A” rating. Micah uses this same term to accuse the
people of God of similar acts (cf. Lev. 18:24ff) that caused God to remove
the Canaanites (cf. Gen. 15:6). He now removes the Israelites.

There is another COGNATE construction:

VERB, BDB 287 II, KB 285, Piel IMPERFECT
(“bring a destruction”)
NOUN, BDB 287, KB 285 (“a painful destruction”)

▣
NASB	”painful destruction”
NKJV	”utter destruction”
NRSV, Peshitta	”grievous destruction”
TEV	”doom this place to destruction”
NJB	”extortionate pledge”
REB	”any mischief however cruel”
JPSOA	”terrible destruction shall befall”
LXX	”you were corrupted with corruption”

The Niphal PARTICIPLE (BDB 599,
KB 637) is literally “made sick” (e.g., Jer. 14:17). Physical illness is used as a
metaphor for sin and rebellion (e.g., Isa. 1:5-6).

2:11 “If a man, walking after the wind and falsehood” This seems
to refer to the message of the false prophets who are readily embraced, while
true prophets are rejected (cf. Mic. 2:6). These false teachers were always preaching
covenant health, wealth, and prosperity (cf. Mic. 3:5; based on proof-texts from
Deuteronomy 27-29). They always ignored the covenant responsibilities (see The
Disease of the Health, Wealth Gospels by Gordon Fee). Most OT covenants
are conditional! See

SPECIAL TOPIC: COVENANT

This phrase is a play on the words “spirit” and “wind”
(BDB 924, cf. Hosea 8:7, 12:1). See

SPECIAL TOPIC: BREATH, WIND, SPIRIT (OT)

▣ “I will speak out to you concerning wine and liquor” This
would refer to God’s agricultural abundance, promised in Deuteronomy 28. Here
it may refer to the spiritual effects of prosperity (cf. Isa 5:11,12,22; 28:7). Drunkenness
is often a metaphor of judgment in the OT.

SPECIAL TOPIC: BIBLICAL ATTITUDES TOWARD ALCOHOL AND ALCOHOL ABUSE

▣ “He would be spokesman to this people” The message of the
prosperity promised to the covenant people (Deuteronomy 28), yet separated from
covenant responsibility (Deuteronomy 27,29), was a favorite theme (as it is today).
These false teachers promised peace (cf. Mic. 3:5) and prosperity, but in reality, God’s
judgment, not blessing, was swiftly approaching!

NASB (UPDATED) TEXT: MICAH 2:12-13
¹²“I will surely assemble all of you, Jacob,
I will surely gather the remnant of Israel.
I will put them together like sheep in the fold;
Like a flock in the midst of its pasture
They will be noisy with men.
¹³The breaker goes up before them;
They break out, pass through the gate, and go out by it.
So their king goes on before them,
And the Lord at their head.”

2:12-13 These verses are a radical change from judgment to hope,
which characterizes this book. There have been several theories concerning
this radical change:

John Calvin and Kimchi see Mic. 2:12 and 13 as referring to the deportation into exile
it is possibly another quote from the false teachers (i.e., a response to Mic. 2:10)
this is Micah’s personal hope in YHWH’s protection
an insertion of the later redactor
I prefer the sudden shifts to the poetic parallelism known as antithetical parallelism,
so common in Hebrew Wisdom Literature, and prophetic poetry.

SPECIAL TOPIC: HEBREW POETRY

2:12 “I will surely assemble all of you, Jacob” This is an
INFINITIVE ABSOLUTE and IMPERFECT VERB
from the same root for the “surety of YHWH’s promise” of return and covenant
blessing. This is a promise of future restoration to the Promised Land through
YHWH’s power by YHWH Himself (cf. Deut. 30:4; Jer. 23:3; 31:8). Even though
Israel was judged because of the wicked, all of its people paid the price of
invasion and exile. God will set it straight for those (and their descendants)
who truly trust and obey Him!

Verse 12 is in the first person (“I”), but Mic. 2:13 is in the
third person. This is common in Hebrew, but here, possibly Mic. 2:12 is YHWH
speaking and Mic. 2:13 Micah’s comment and development.

▣ “the remnant of Israel” This theological concept becomes
a recurrent hope in the Prophets. It refers to a small group of faithful, believing,
obedient, covenant Israelites from which YHWH will build His kingdom
(cf. Mic. 4:6-7). The majority of the covenant people (i.e., descendants of Abraham)
are not believers, not obedient, and not right with God. They deserve temporal
and eschatological judgment.

SPECIAL TOPIC: THE REMNANT, THREE SENSES

▣ “like sheep in the fold,

Like a flock in the midst of its pasture” This may be a play on

a place name, Bozrah (MT, JPSOA, BDB 131 II), which was known
for its excellent sheep
a parallel to a pasture and, therefore, a protected enclosure (BDB 131 I, found only
here in the OT, i.e., sheepfold, which requires an emendation to the MT)
other options, the LXX has “like sheep in affliction”; Peshitta, “like sheep
when they are in danger.” This option is also followed by the Latin Vulgate.

These allusions to sheep and shepherding are covenant imagery
for YHWH’s care and provision (cf. Psalm 23). The sheep are guarded and cared for. The
last line of Mic. 2:12 seems to imply

a joyful group
as in NKJV and NIV, a large number of people

2:13 Micah seems to be speaking again (i.e., third person references
to YHWH). This verse is Messianic text. The Davidic kingship will be restored
(cf. 2 Samuel 7; 1 Chronicles 17).

There is a word play between “breaker” (Mic. 2:13a,
BDB 829, KB 971, Qal PARTICIPLE) and “break out”
(Mic. 2:13b, BDB 829, KB 971, Qal PERFECT). The king will
lead his people out of the pen of the exile into a large pasture, where they run
and jump with joy! Notice the concept of pen is used in two senses: in Mic. 2:12
as a protective enclosure, but in Mic. 2:13 as a restrictive enclosure.

Notice how the Davidic King (cf. Mic. 2:13c) is paralleled with
YHWH (cf. Mic. 2:13d). This implies a divine king (cf. Mic. 5:2-4)! However, this
context could be seen as YHWH, the One who caused the exile is the very One who
reverses it. The king may be a way of referring to God (cf. Mic. 4:7; 1 Sam. 8:7).

▣ “the gate” This was an Old Testament metaphor for the power
of a city or city-state. This is a word play between the gate of the sheepfold and
the national power (i.e., Assyria), which exiled the Northern Ten Tribes
(in 722 B.C.).

Old Testament Studies

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