The appeal to “hear” or to pay attention to what YHWH says is directed to the Israelites as a people. In the Septuagint, the opening words are, “Hear indeed a word of the Lord; the Lord has spoken.” The people as a body are told to arise. The purpose for thus taking their stand was so that they might contend with YHWH or present a defense for their wayward course, doing so before the mountains and in a manner that would make it possible for the hills to hear their voice. This indicated that the entire proceeding would be as public as possible. (6:1)

Then the mountains and the firm “foundations of the earth” are called upon to “hear” YHWH’s controversy or his case against the unfaithful Israelites. According to the reading of the Greek text in fourth-century Codex Vaticanus, the peoples are told to hear the “judgment of the Lord,” but other Greek texts read either “mountains” or “hills.” Additionally, the Greek word for “ravines” or “chasms” appears before the expression “foundations of the earth,” whereas the Hebrew text has a word that may be rendered “firm” or “permanent.” The expression “foundations of the earth” may refer to the supports on which the the ancient perceived the land to rest in relation to bodies of water that lay below the level of the ground. The controversy that YHWH had with his people was the case that he had against them, and his “plea” or “dispute” with Israel designated what he would make known to the people respecting their disapproved conduct and their reasons for it. (6:2)

YHWH is represented as asking his people what he had done to them and wherein he had wearied them. They were told to respond, presenting their testimony as to what he had done or how he had burdened them in a way that would have justified their disregard for his commands. In the Septuagint, the question is, “What have I done to you, or how have I saddened you, or how have I distressed you?” (6:3)

Through his prophet, YHWH reminded his people that he had dealt with them in a caring and loving way. He had brought them out of the land of Egypt, redeeming or delivering them from the “house of slaves” or from Egypt where they had been enslaved. YHWH had provided the people with caring servants — Moses, his brother Aaron, and his sister Miriam. Moses functioned as mediator, Aaron as high priest, and Miriam served as a prophetess. (6:4; Exodus 15:20; 28:1-3; Galatians 3:19)

Next, through Micah, YHWH called upon his people Israel to “remember” or to bring to mind developments that occurred after the deliverance from Egypt and at the end of the period of wandering in the wilderness. Moabite king Balak “counseled” or formulated a plan to have the diviner Balaam, the son of Beor, come to Moab for the purpose of cursing the Israelites so that he might be able to defeat them and chase them out of the land. After the Greek word for “counseled,” the Septuagint adds, “against you,” meaning against God’s people Israel. (6:5; Numbers 22:4-6)

Balak sent a delegation of elders to Balaam along with payment for his services. Based on a revelation he received, Balaam told the elders that YHWH did not permit him to go with them. (Numbers 22:9-14) Balak then sent a more numerous and more prominent delegation to convey the message that Balak would greatly honor Balaam if he would accompany them and follow through on cursing the Israelites. After receiving another revelation that made it clear to him that he could go with them but could only speak what YHWH directed him to say, Balaam left with the delegation. (Numbers 22:15-21) Contrary to YHWH’s will respecting his people, Balaam departed with the intent of receiving a great reward for cursing the Israelites. Despite what he desired, he failed in his efforts to curse them and instead pronounced prophetic blessings regarding them. When Balak strongly objected to what he had done, Balaam answered that he could only speak or do what YHWH wanted. (6:5; Numbers 23:3-24:10; 2 Peter 2:15)

At that time, the Israelites were encamped east of the Jordan River on the plains of Moab, where the site of Shittim was located. The Hebrew plural noun shittím designates “acacia trees.” In part, this explains why the Septuagint does not render Shittim as a place name but contains a plural form of the word schoinos, meaning “reed.” Gilgal (Galgal [LXX]) was a location west of the Jordan River near the city of Jericho, where the Israelites encamped after crossing the Jordan, where all the uncircumcised males were circumcised, and where the people observed the first Passover after entering the land of Canaan. (6:5; Joshua 5:2-12)

Accordingly, for the Israelites to remember what happened “from Shittim to Gilgal” would have included their recalling that YHWH frustrated Balak’s plan to have the Israelites cursed, made Balaam bless his people instead, enabled them to defeat the Midianites who had shared with the Moabites (in keeping with Balaam’s later advice) to get many Israelite men to participate in idolatry and associated sexual immorality, and caused a blockage of the flooded Jordan River to allow the Israelites to make a safe crossing into the land of Canaan. (Numbers 22:4-25:8; 31:3-11, 15, 16; Joshua 3:1, 14-17) Their recalling these developments would have served to make the Israelites “know” or recognize the “righteous [deeds]” or “righteousness” (LXX) of YHWH, for he had dealt with them in keeping with his promises to them and thus demonstrated himself to be the “Righteous One” who merited absolute trust. (6:5)

In view of all that YHWH had done for his people, they had reason to consider what he required of them. The words of the prophet’s questions are phrased in the first person singular, being directed to the Israelites as individuals. “With what shall I come before YHWH, shall I bow myself to God on high? Shall I come before him with holocausts , with year-old calves [literally, with calves, sons of a year]?” The sacrificial arrangement was part of the law that YHWH gave to the Israelites at Mount Sinai, but the question the Israelites individually were to consider was whether the mere act of bringing a sacrifice made them acceptable to him. The opening question in the Septuagint reads, “With what shall I take hold of the Lord, lay hold of my God, the Most High?” According to this rendering, the question for an Israelite to consider related to what he would need to do to enjoy a close personal relationship with YHWH as his God. (6:6)

The prophet raised still other questions pertaining to the quantity of the sacrifices being offered or to the exceptionally high value of the sacrifices. Would YHWH be pleased “with thousands of rams, with ten thousand rivers of oil” (or oil of such great quantity as to be likened to thousands of streams of flowing olive oil)? For a family man, a firstborn son would have been very precious to him. Among surrounding nations and even unfaithful Israelites, the abominable practice of child sacrifice existed. The question was whether this ultimate sacrifice of a firstborn son is what YHWH required an Israelite to make for his sin. The answer that follows made it unmistakably clear that what counted with him was not a huge quantity of sacrifices nor was the offering up of a firstborn son, the “fruit of [his] belly” or the offspring of his own body, acceptable to YHWH for the “sin” of an Israelite’s “soul” or for the individual’s own transgression. An acceptable standing before YHWH could not be attained by greatly heightening the degree of the external forms of worship. He looked for devotion that reflected a deep love for him and his commands. (6:7)

Micah next provided the answer that the Israelites should have known. They had not been left in the dark as to what YHWH required of them, for they had been given his commands. Therefore, individually, it could be said to any Israelite, any “man” or earthling (adhám), that he had been told what is “good” or acceptable to YHWH. By means of a question, the prophet pointed out that what YHWH was seeking from the individual was that he practice justice, and “love kindness [chésed],” and be “humble” or “modest” in “walking with his God.” (6:8)

Practicing justice called for doing what was right, equitable, or impartial when dealing with others. The Hebrew word chésed signifies graciousness, enduring loyalty, steadfast love, and mercy. It is a compassionate care and loving concern that expresses itself in action. In the Septuagint, chésed is here translated éleos, meaning “mercy,” “pity,” or “compassion.” To love kindness or mercy would mean to find delight in being kind or compassionate. A person who is humble or modest in walking with God would be conducting himself as an individual who is submissive to his commands. He would earnestly seek to live his entire life in a way that harmonized with God’s will. According to the Septuagint rendering, the individual would be ready or willing to walk with God, conducting himself in conformity to his ways. (6:8)

To warn the lawless Israelites regarding the coming punitive judgment, YHWH’s “voice,” through his prophet, calls out to the “city,” probably the city of Jerusalem. In the Septuagint, the word for “call upon” (epikaléo) is a passive verb in the future tense. Therefore, the opening phrase may be translated, “The voice of the Lord will be called upon for the city” or “in the city.” This could suggest that the people would appeal to YHWH to express his will respecting the city, delivering it from being conquered. (6:9)

Possibly the reference to “prudence” (tushiyyáh) as seeing God’s name indicates that wise Israelites would “see,” recognize, or have regard for YHWH, the one whom the name represents, and would, therefore, heed the message conveyed through his prophet. According to the rendering of the Septuagint, God “will deliver those fearing his name.” Those having a wholesome “fear” of God’s name would be persons who had proper regard for him and demonstrated this by living in harmony with his commands. A number of modern translations incorporate part of the wording of the Septuagint in their renderings. “And to fear your name is wisdom.” (NIV) “It is wisdom to fear your name!” (NAB) “The fear of his name brings success [translated according to another possible meaning of the Hebrew word tushiyyáh].” (REB) It would be wise or prudent to fear God’s name or to have reverential regard for the bearer of the name. This is because having his approval would mean being in a position to enjoy his guidance, care, and blessing. (6:9)

The phrase that starts with the imperative to “hear” (a plural verb in the Hebrew text) relates either to a “tribe” or to a “rod,” for the Hebrew noun mattéh can have either meaning. The text of the Septuagint may be rendered, “Hear, O tribe, and who will rule [kosméo] the city?” This tribe could be that of Judah or could be a designation for the Israelites residing in the territory of the kingdom of Judah. One possible meaning for the Greek word kosméo is “rule,” but this verb basically means to “adorn” or to “set in order.” The Septuagint rendering may be understood to imply that the city of Jerusalem would be conquered, giving rise to the question as to who would rule it or who would set it in order, rebuilding it, after its desolation. (6:9)

Translators, when using “rod” to render the Hebrew word mattéh, represent it as though it were speaking. “Pay attention to the rod.” (HCSB) “Hear the rod.” (NIV) The “rod” could be understood to be the instrument YHWH would use to punish his disobedient people. For the Israelites to “hear” the rod could signify that they should listen to the message regarding the threatened punishment as proclaimed by YHWH’s prophet. They should listen to YHWH, the one doing the appointing. From a grammatical standpoint, the object of the appointing would not be the “tribe” or the “rod.” This is because the Hebrew noun mattéh is masculine gender, but the suffix indicating the object of the appointing is feminine gender. In view of the earlier mention of YHWH’s voice, possibly the implied object is the “rebuke” or punishment that he had decreed. The Hebrew word for “rebuke” or “punishment” (tohkhecháh) is feminine gender. This would mean that the people were to listen to YHWH, the One who had appointed the punishment for their unfaithfulness to him. The New Century Version conveys a similar interpretive significance. “So pay attention to the rod of punishment; pay attention to the One who threatens to punish.” (6:9)

The questions that are raised in the verses that follow reveal why the people in the kingdom of Judah should have expected YHWH’s punitive judgment to be expressed against them. Were there still “treasures of wickedness” in the “house of the wicked one”? “Treasures of wickedness” would be riches accumulated by fraudulent and oppressive means. As the question implied, such riches were in the house of corrupt Israelites who disregarded God’s commands and trampled on the rights of others, especially on those of disadvantaged ones in their midst. The question about an “ephah of scantness” relates to fraud. An ephah was a dry measure equaling about 20 dry quarts (22 liters). In the “house of the wicked one,” there would be a container or containers that held less than the standard quantity and could be used to cheat those who purchased grain or other commodities. The scant ephah measure was “accursed,” for it served a fraudulent purpose. (6:10)

A literal rendering of the Septuagint is, “Not fire, and the house of the lawless one treasures up treasures of lawless [acts], and with arrogance of injustice?” Possibly this could be understood to mean that the lawless one, by his corrupt practices, was storing up a destructive fire against himself. His house was filled with riches obtained through lawless deeds that he had arrogantly carried out despite their being unjust. (6:10)

The implied answer regarding “scales of wickedness” and a “bag of stones of deceit” would be that no one could be “pure” before YHWH who made use of such. “Scales of wickedness” designate scales that were rigged to defraud others, and “stones of deceit” could be stones weighing either more or less than standard weights and would be used to cheat both buyers and sellers. According to the Septuagint rendering, the question is whether the “lawless one” would be “justified” by “[rigged] scales” and a “bag of deceitful weights.” (6:11)

The Hebrew words rendered “rich men” and “inhabitants” have a feminine suffix that probably refers to Jerusalem (“her rich men”; “her inhabitants”). Her rich men are described as being “full of violence,” suggesting that they oppressed others in a cruel and ruthless manner and resorted to violent acts to attain their base objectives. Inhabitants of Jerusalem could not be trusted, for they spoke “deception.” The tongue “in their mouth” was deceitful. It was used to express lies to deceive others. (6:12)

The Septuagint rendering indicates that the lawless ones, with fraudulent scales and weights, accumulated “riches of impiety,” treasures that dishonored God because they had been acquired through dishonesty. Besides speaking lies, the tongue of “her” (Jerusalem’s) inhabitants was “exalted” or arrogant “in their mouth.” (6:12)

On account of the transgressions of the people, YHWH would make them sick or severely wound them when “striking” them. He would cause them to experience desolation “because of [their] sins.” According to the Septuagint, he would start to strike them and would destroy them for their transgressions. Both in the Hebrew text and the Septuagint, the words are expressed in the second person singular (“you” or “your”) with apparent reference to the people. (6:13)

Without YHWH’s care and protection, the people would suffer. Although they would eat, they would not have enough food to satisfy their hunger. There is uncertainty about the meaning of the next punishment mentioned in the Hebrew text. A literal rendering could be, “And your emptiness [yéshach] [will be] in your midst, and you will move away and you will not escape.” The meaning “emptiness” for yéshach is a conjectural lexical definition. Other suggested meanings are “dirt” and “filth.” The Hebrew word for “move away” (sug) could be translated “remove” (as when carrying away items or taking them to a secure place), and the Hebrew word for “escape” [palát] could be rendered “save.” Interpretive renderings of translations vary considerably. “Your stomach will still be empty. You will store up but save nothing.” (NIV) “There shall be hunger within you; you shall put away, but not preserve.” (ESV) “Your stomachs will still be empty. You will try to save what you can. But you will not be able to.” (NIRV) “Your food will lie heavy in your stomach; you will come to labour, but not bring forth.” (REB) “And there is a gnawing at your vitals; you have been conceiving without bearing young.” (Tanakh) The Septuagint rendering suggests that it would “become dark” among the people or that they would experience a time of great gloom. Although there would be a turning away, the people would not escape. (6:14)

Whatever the people might “save” or “remove” to a secure place, YHWH would “give to the sword.” The invaders of the kingdom of Judah whom he would use to punish his lawless people would seize everything. According to the Septuagint rendering, the ones among the people who might initially escape would be “delivered over to the sword.” (6:14)

Without YHWH’s blessing, the people would have meager or virtually no returns from their agricultural labor. They would sow seed but would not reap, losing crops either on account of pests or enemy invasions. Although treading or pressing olives, they would not have enough oil with which to anoint themselves. As for “sweet wine” from a new crop of grapes, they would have no wine to drink. The Septuagint adds that the ordinances of God’s people would be abolished. (6:15)

Observing the “statutes of Omri” and “all the work of the house of Ahab” denotes pursuing a course of great lawlessness, including involvement in abominable idolatrous practices. (6:16)

Omri served as a military commander during the reign of Israelite king Elah. After Zimri assassinated Elah, the son of Baasha, and seized the throne, the military force under the command of Omri chose him as their king and launched an attack on Tirzah, where Zimri had established his royal residence. After Tirzah was captured, Zimri committed suicide by burning down his residence over himself. Another rival for the kingship, Tibni, gained considerable backing, but the supporters of Omri proved to be stronger. After the death of Tibni, Omri became the undisputed monarch in the kingdom of Israel. He proved to be more corrupt than all his predecessors, perpetuating the idolatrous calf worship that Jeroboam (the first monarch of the kingdom of Israel) had established, and building up a record of unparalleled wickedness during the course of his reign. (1 Kings 16:8-26)

Ahab, the son of Omri, made himself guilty of even greater transgressions of YHWH’s commands. He formed a marriage alliance with Ethbaal the king of Sidon. As a consequence of Ahab’s marriage to Jezebel, the daughter of Ethbaal, Baal worship, with active royal support, came to be practiced on a large scale throughout the kingdom of Israel. Jezebel used her royal authority to suppress the worship of YHWH and determined to kill all of his prophets. (1 Kings 16:29-33; 18:4; 19:1, 2, 10)

Instead of walking or conducting themselves faithfully according to YHWH’s commands, the people imitated the corrupt ways of Omri and the house of Ahab, which would have included his successors, his wife Jezebel, and their daughter Athaliah who almost succeeded in destroying the royal line of David. (2 Chronicles 22:10-12) On account of their patterning their conduct according to that of those whom he disapproved, YHWH revealed that he would severely punish his people, indicating the result to be, “my making you for a waste and her inhabitants for hissing.” If “her inhabitants” designates the people dwelling in Jerusalem, this would mean that the city would be desolated and that those surviving the destruction of Jerusalem would become an object of ridicule, to be hissed at in mockery. As a devastated city, Jerusalem would bear the reproach or contempt that would then be directed against YHWH’s people (“my people” [in the Hebrew text]). (6:16)

The Septuagint, however, does not say “my people.” It concludes with the words, “And you will receive the insults of peoples.” The Greek verb for “you will receive” (lémpsesthe) is plural, indicating that the reference is to the people in the kingdom of Judah who, after experiencing conquest, the desolation of their land, and the destruction of Jerusalem, would be subjected to reproaches from the peoples of other nations. (6:16)