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Micah

About this book
Chapter 1

1 This is the Lord’s message that came to Micah of Moresheth during the time of Jotham, Ahaz, and Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem. 2 Listen, all you nations! Pay attention, all inhabitants of earth! The Sovereign Lord will act as a witness against you; the Lord will accuse you from his majestic palace.⁠ 3 Look, the Lord is coming out of his dwelling place! He will descend and march on the earth’s mountaintops!⁠ 4 The mountains will crumble beneath him, and the valleys will split apart like wax before a fire,⁠ like water dumped down a steep slope.⁠ 5 All this is because of Jacob’s rebellion and the sins of the nation of Israel. And just what is Jacob’s rebellion? Isn’t it Samaria’s doings? And what is Judah’s sin? Isn’t it Jerusalem’s doings? 6 “I will turn Samaria into a heap of ruins in an open field, into a place for planting vineyards. I will dump the rubble of her walls down into the valley and lay bare her foundations. 7 All her carved idols will be smashed to pieces; all her metal cult statues will be destroyed by fire. I will make a waste heap of all her images. Since she gathered the metal as a prostitute collects her wages, the idols will become a prostitute’s wages again.”⁠ 8 For this reason I will mourn and wail; I will walk around barefoot and without my outer garments.⁠ I will howl like a jackal and screech like an ostrich.33⁠ 9 For Samaria’s disease is incurable. It has infected Judah; it has spread to the leadership of my people and even to Jerusalem! 10 Don’t spread the news in Gath. Don’t shed even a single tear. In Beth Leaphrah roll about in mourning in the dust! 11 Residents of Shaphir, pass by in nakedness and humiliation! The residents of Zaanan have not escaped. Beth Ezel mourns, “He takes from you what he desires.” 12 Indeed, the residents of Maroth hope for something good to happen, though the Lord has sent disaster against the city of Jerusalem. 13 Residents of Lachish, hitch the horses to the chariots! You influenced Daughter Zion to sin, for Israel’s rebellious deeds can be traced back to you! 14 Therefore you will have to say farewell to Moresheth Gath. The residents of Achzib will be as disappointing as a dried up well to the kings of Israel. 15 Residents of Mareshah, a conqueror will attack you; the leaders of Israel shall flee to Adullam. 16 Shave your heads bald as you mourn for the children you love;⁠ shave your foreheads as bald as an eagle, for they are taken from you into exile.

Texts in conversation

Compare Deuteronomy 23:18 and Micah 1:7

Hebrew Bible

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Summary

Deuteronomy says that money from prostitution must never be given as an offering, treating it as unfit for worship. Micah takes the idea further by claiming Samaria’s idols were made with that kind of income and would eventually go back to it.

Passages

Deuteronomy 23:18

Hebrew Bible
16 Indeed, he may live among you in any place he chooses, in whichever of your villages he prefers; you must not oppress him. 17 There must never be a sacred prostitute among the young women of Israel nor a sacred male prostitute among the young men of Israel. 18 You must never bring the pay of a female prostitute or the wage of a dog30, a male prostitute, into the temple of the Lord your God in fulfillment of any vow, for both of these are abhorrent to the Lord your God. 19 You must not charge interest on a loan to your fellow Israelite, whether on money, food, or anything else that has been loaned with interest. 20 You may lend with interest to a foreigner, but not to your fellow Israelite; if you keep this command the Lord your God will bless you in all you undertake in the land you are about to enter to possess.
750–400 BCE (scholarly estimate) Read in Deuteronomy

Micah 1:7

Hebrew Bible
5 All this is because of Jacob’s rebellion and the sins of the nation of Israel. And just what is Jacob’s rebellion? Isn’t it Samaria’s doings? And what is Judah’s sin? Isn’t it Jerusalem’s doings? 6 “I will turn Samaria into a heap of ruins in an open field, into a place for planting vineyards. I will dump the rubble of her walls down into the valley and lay bare her foundations. 7 All her carved idols will be smashed to pieces; all her metal cult statues will be destroyed by fire. I will make a waste heap of all her images. Since she gathered the metal as a prostitute collects her wages, the idols will become a prostitute’s wages again.” 8 For this reason I will mourn and wail; I will walk around barefoot and without my outer garments. I will howl like a jackal and screech like an ostrich.33 9 For Samaria’s disease is incurable. It has infected Judah; it has spread to the leadership of my people and even to Jerusalem!
600–501 BCE (scholarly estimate) Read in Micah

References

"... Micah 1:7 can speak of Samaria’s idols that have been gathered “from the hire of a harlot” (compare also Isaiah 23:17–18). The concept of prostitution as a means to pay vows was so well known that the Greek translators of Proverbs 19:13 had recourse to it in elucidating a passage that otherwise remained obscure to them. Whereas the Hebrew text speaks of a wife’s quarreling, which is likened to “a continual dripping of rain,” the LXX talks about the unholy “votive gifts from the hire of a hetaera.” From a text-critical point of view the Masoretic Text is to be preferred, but the Greek rendering is revealing of the notoriety of the custom that interests us here ... Besides the attestations of incidental sexual promiscuity on the occasion of festivals, however, the Hebrew Bible also mentions a specific category of people who are generally considered to have been the “professionals” of “sacred” prostitution in ancient Israel. These are the qĕdēšîm, a term frequently rendered as “cult prostitutes.” Although the traditional understanding of this term has been challenged on the basis of the evidence concerning the Ugaritic qdšm, the parallelism between qĕdēšâ and zônâ in Genesis 38 and Deuteronomy 23:18–19 favors the idea that the qĕdēšîm engaged primarily in sexual activities. The Ugaritic qdšm seem to have consisted of non-priestly temple personnel dedicated to a deity. They were free to marry and have children and could be released from their service by a royal decree. The situation of the Israelite qĕdēšîm may, to some extent, have been similar ..."
Karel Van der Toorn, God in Context: Selected Essays on Society and Religion in the Early Middle East (Tübingen: Mohr Siebeck, 2018), 93–95.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Deuteronomy 23:18 and Micah 1:7

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