OET interlinear MIC 5:7

5:7–8

Notice the parallel parts that are similar in structure:

^7a Then the remnant of Jacob will be in the midst of many peoples

^7b like dew from the LORD, ^7clike showers on the grass,

^7d which do not wait for man ^7eor linger for mankind.

^8a Then the remnant of Jacob will be among the nations, ^8bin the midst of many peoples,

^8c like a lion among the beasts of the forest, ^8dlike a young lion among flocks of sheep,

^8e which tramples and tears as it passes through, with no one to rescue them.

The lines in 7a–e are similar in structure to the lines in 8a–e.“Antithetic parallelism” is the technical name for the symmetrical but contrasting images in verses 7 and 8, of refreshing dew and a destructive lion. See NICOT (page 352). Lines 7a and 8a–b both introduce the remnant of Jacob as the topic. Lines 7b–c and 8c–d both compare the remnant to objects in the natural world, dew and a lion. Lines 7d–e and 8e both describe a characteristic of these objects that will be similar to the remnant.

5:7a

Then the remnant of Jacob will be in the midst of many peoples: This clause introduces the subject of the prophecy. This prophecy is about the effect that the remnant of Jacob will have on other people groups.

Then: In Hebrew, this word is literally “and it will be.” It does not indicate that the events in this prophecy immediately follow those described in 5:6. It introduces a new prophecy that is separate but related to those that precede it. Some versions do not use a connecting word like Then. Instead, they allow the context to imply the change. For example:

The people of Israel who survive (GNT)

The remnant of Jacob (NJPS)

Indicate this change of prophecy in a natural way in your language.

remnant of Jacob: The word remnant refers to people who remain alive after many others have died.TWOT #2307b states that the Hebrew word is about those who survive after a previous elimination process or catastrophe. It implies a small number of people compared to a larger population in past times.NIDOTTE (Volume 4, pages 11–16) says that Micah speaks of a tiny historical remnant.

The phrase of Jacob means “descended from Jacob.” In Micah, this phrase is a way to refer to all Israelites. The reference includes people from all twelve tribes. Some are from the northern kingdom of Israel, and some are from the southern kingdom of Judah.NAC (page 103) and UBS (pages 215–216).

Here are some other ways to translate remnant of Jacob:

The people of Israel who survive (GNT)

A few of Jacob’s descendants survived (CEV)

in the midst of many peoples: In some contexts, this phrase describes the situation of Israelites who live as prisoners or refugees in various countries outside their homeland of Israel.A&F (page 485) and UBS (pages 215–216).

However, this prophesy speaks of a time in the future when the remnant is no longer scattered in various places outside of Israel. They return to Israel to live.This is more clearly the situation described in verse 5:8. The parallelism between verses 7 and 8 suggests that the same situation pertains to both verses. See NIDOTTE (Vol. 4, pages 11–16), JFB (page 638) and Waltke 2007 (page 306). So it is reasonable to conclude that here the words many peoples refer to the non-Israelite people who live in countries that surround the land of Israel.

5:7b–c

Notice the parallel parts that are similar in meaning:

^7b like dew from the LORD,

^7c like showers on the grass

There is an ellipsis (a deliberately omitted phrase) in 5:7b–c. In some languages, it may be necessary to supply the missing words from 5:7a. For example:

^7b they will be like dew from the LORD,

^7c they will be like showers on the grass

These parallel lines are similes that compare the remnant of Jacob to dew and to showers. There are two main interpretations of how the remnant is similar to dew and showers:

1. The LORD will bless people of other nations through the remnant. This is comparable to how he blesses the earth and vegetation through dew and showers.JFB (page 693), ABC (page 1081), TOTC (page 204), Waltke 2007 (page 307), NICOT (pages 353–354), KD (page 330), NAC (pages 103–104), UBS (pages 216–217), WBC (pages 46–47) and Davis (page 112). For example:

   Then the people of Jacob who are left alive will be to other people like dew from the Lord or rain on the grass (NCV) (NCV, GNT)

2. It is certain that the LORD will restore the population and/or the status of Israel among the nations. This is comparable to the certainty that the LORD sends dew and showers. No one can stop it from happening.CBC (page 331). For example:

   Then the remnant left in Israel will take their place among the nations. They will be like dew sent by the Lord or like rain falling on the grass, which no one can hold back and no one can restrain. (NLT) (NLT, CEV)

Most versions are ambiguous as to which interpretation they follow.Two other interpretations also have support from multiple commentators but are not included in this note because no version appears to follow them. One is that the point of similarity between dew, showers and the remnant is that all are under divine control. This interpretation is similar to the meaning of the parallel lines that follow these similes. Variations of this interpretation are proposed by A&F (page 485) and Margolis (pages 55–56). Another interpretation is that the LORD will judge Israel’s enemies through the remnant. Restored Israel will overwhelm her enemies the way dew completely covers grass. This interpretation is similar to the meaning of verse 8. See McKeating (page 180), EBC (pages 533–534) and the NET footnote for this verse. It is recommended that you follow interpretation (1) along with many commentaries.A main support for this interpretation is that it fits the most common figurative meaning of “dew” and “showers.” See more detail in the note for “dew…showers” below. Another support for this interpretation is that the context of verse 8 clearly refers to Israel’s influence on other nations (in that case not beneficial). The parallel of verse 7 to verse 8 suggests that this verse also refers to Israel’s influence on others, not just God’s blessing on Israel. See NICOT (pages 353–354). These similes may refer back to the prophecy in Micah 4:1–4, which also talks about how other nations will be blessed through Israel. See ABC (page 1081). However, interpretation (2) is also acceptable. Both interpretations fit the context. Interpretation (2) is probably implied in interpretation (1).This part of the chapter is about the future strength of Israel and its leaders. So this prophecy probably refers to the LORD’s blessing on Israel along with his blessing on other nations through Israel.

dew…showers: These two words are similar in meaning. The word dew refers to water droplets that collect on plants or on the ground during the night. It can also refer to light rain. Dew was very important in that part of the world. It kept plants alive in seasons that had no rain.UBS (pages 216–217).

The word showers generally refers to a large amount of rain.BDB #7241 page 914).

In the Old Testament dew and showers are often used as figures of speech to indicate something beneficial.For example, NAC (pages 103–104) cites Psalms 72:6, 16–19. Also see Waltke 2007 (page 307). Here they indicate refreshment and fertility.NAC (pages 103–104) and NICOT (pages 353–354).

5:7b

from the LORD: This phrase indicates that the LORD is the source of the dew.

Here are some other ways to translate this phrase:

dew sent by the Lord (NLT)

dew the Lord sends (NET)

5:7c

on the grass: This phrase indicates where the rain showers fall. The Hebrew word translated as grass means “green plants” or “grass.” Since the word describes plants that are valuable to both humans and animals, it is used in figures of speech to indicate blessing.NIDOTTE (Volume 3, page 546).

Here are some other ways to translate this phrase:

showers on growing plants (GNT)

showers on vegetation (NASB)

5:7d

5:7e

5:7d–e

Notice the parallel parts that are similar in meaning:

^7d which do not wait for man

^7e or linger for mankind.

There is an ellipsis (a deliberately omitted phrase) in 5:7c. In some languages, it may be necessary to supply the missing words from 5:7b. For example:

^7c neither do they linger for mankind.

These lines are more literally “which does not wait for man and does not wait patiently for the sons of mankind.”Grammatically, the verbs are singular and point to a singular referent. Probably that referent is “dew.” Other possible referents are “remnant” or “grass.” “Remnant” is probably not the intended direct referent because it is only indirectly referred to via the similes. “Grass” is also unlikely. The similes compare the remnant to dew and showers, not to grass. Here are two suggestions for the singular verbs in the MT: According to KD (page 330), the verbs refer to the principle idea of the preceding clause, the “dew,” to which “showers” are explanatory and subordinate. UBS (pages 216–217) suggests that “dew was recognized as a direct gift of God which man could do nothing to provide for himself, and the description here is probably an allusion to this.”

These lines describe the dew and showers in 7b–c. The meaning of the lines is probably that these processes of nature occur with no need for human involvement. The LORD is the one who controls them. By implication, the LORD is also in control of what will happen to the remnant.

Here are some ways to translate these lines:

• Make explicit that “dew” and “showers” are the referents.”This option is followed by the Peshitta and by most modern versions. For example:

  The remnant of Jacob will be in the midst of many peoples like dew from the Lord, like showers on the grass, which do not wait for anyone or depend on man. (NIV11)

• Leave implicit a singular referent.This option follows the Masoretic Text forms. However, in some languages it may wrongly imply that the referent is “grass” rather than “dew” or “dew” and “showers.” For example:

  it does not wait for human beings; it does not pause for any person. (NCV)

• Make “remnant” the direct referent instead of “dew” and “showers.”This option is different from the Masoretic Text, which gives an indirect reference to the remnant by means of the similes of dew and showers. However, the overall meaning of the verse remains the same. In some languages it may not be natural to personify dew and showers as waiting for humans. This may be a useful alternative translation option in those languages. For example:

  The people of Israel who survive will be like refreshing dew sent by the Lord for many nations, like showers on growing plants. They will depend on God, not people. (GNT)

which: The relative pronoun which refers back to the referent in the previous lines. In some languages, it will be more natural to translate this line without using a relative pronoun. For example:

They do not put their hope in humans or wait for mortals. (GW)

wait for…linger for: In Hebrew, these verbs are more literally “wait…wait patiently.” Both words can be translated in this context as “wait,” “hope,” or “depend.”See TWOT #1994 I “wait, look for, hope.” See also NIDOTTE #859 (page 373) “wait, hope.”

Here are some other ways to translate these words:

put their hope in…wait (GW)

need…require

man…mankind: These terms are two ways to refer to human beings.One meaning of the word “mortal” is human limits (see Merriam Webster “mortal” #5). Mortal/limited human beings have no control over the dew and the showers. Some versions translate these words in a way that more clearly indicates the inability of human beings to control dew and showers. For example:

which do not depend on human agency and are beyond human control (NJB)

They do not put their hope in humans or wait for mortals. (GW)