---
title: "Micah 5 - Study King James Bible with keil and delitzsch old testament commentary"
description: "Read Micah 5 with keil and delitzsch old testament commentary commentary. 1 Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek. 2 But"
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url: "https://realbiblebelievers.com/study/keil-and-delitzsch-old-testament-commentary/micah/5"
---

[ Read](/kjv/micah/5)[ Commentary](/study/micah/5)[ Interlinear](/interlinear/micah/5) Audio

 1 Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek.

 2 But thou, Beth-lehem Ephratah, *though* thou be little among the thousands of Judah, *yet* out of thee shall he come forth unto me *that is* to be ruler in Israel; whose goings forth *have been* from of old, from everlasting.*

 3 Therefore will he give them up, until the time *that* she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel.

 4 ¶ And he shall stand and feed in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide: for now shall he be great unto the ends of the earth.*

 5 And this *man* shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men.*

 6 And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he deliver *us* from the Assyrian, when he cometh into our land, and when he treadeth within our borders.**

 7 And the remnant of Jacob shall be in the midst of many people as a dew from the LORD, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men.

 8 ¶ And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both treadeth down, and teareth in pieces, and none can deliver.*

 9 Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off.

 10 And it shall come to pass in that day, saith the LORD, that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots:

 11 And I will cut off the cities of thy land, and throw down all thy strong holds:

 12 And I will cut off witchcrafts out of thine hand; and thou shalt have no *more* soothsayers:

 13 Thy graven images also will I cut off, and thy standing images out of the midst of thee; and thou shalt no more worship the work of thine hands.*

 14 And I will pluck up thy groves out of the midst of thee: so will I destroy thy cities.*

 15 And I will execute vengeance in anger and fury upon the heathen, such as they have not heard.
 
[Micah 4](/study/micah/4) [Micah 6](/study/micah/6)

## Commentary

 To verse 1
 
(Heb. Bib. 4:14). “Now wilt thou gather in troops, thou daughter of troops; they lay siege against us; with the staff they smite the judge of Israel upon the cheek.” With *‛attâh* (now) the prophet's address turns once more to the object introduced with *‛attâh* in [Micah 4:9](/kjv/micah/4/9). For we may see clearly enough from the omission of the cop. *Vav*, which could not be left out if it were intended to link on [Micah 5:1](/kjv/micah/5/1) to [Micah 4:11-13](/kjv/micah/4/11-13), that this *‛attâh* points back to [Micah 4:9](/kjv/micah/4/9), and is not attached to the *v e ‛attâh* in [Micah 4:11](/kjv/micah/4/11), for the purpose of introducing a fresh occurrence to follow the event mentioned in [Micah 4:11-13](/kjv/micah/4/11-13). “The prophecy in [Micah 4:11-13](/kjv/micah/4/11-13) explains the ground of that in [Micah 4:9](/kjv/micah/4/9), [Micah 4:10](/kjv/micah/4/10), and the one in [Micah 5:1](/kjv/micah/5/1) sounds like a conclusion drawn from this explanation. The explanation in [Micah 4:11-13](/kjv/micah/4/11-13) is enclosed on both sides by that which it explains. By returning in [Micah 5:1](/kjv/micah/5/1) to the thoughts expressed in [Micah 4:9](/kjv/micah/4/9),[the prophet rounds off the strophe in 4:9-5](/kjv/-the-prophet-rounds-off-the-strophe-in/4/9-5):1” (Caspari). The words are addressed to the daughter Zion, who alone is addressed with every *‛attâh*, and generally throughout the entire section. *Bath* -*gegūd*, daughter of the troop, might mean: thou nation accustomed or trained to form troops, thou warlike Zion. But this does not apply to what follows, in which a siege alone is mentioned. This turn is given to the expression, rather “for the purpose of suggesting the thought of a crowd of people pressing anxiously together, as distinguished from *g e dūd*, an invading troop.” The verb *hithgōdēd* does not mean here to scratch one's self or make incisions ([Deuteronomy 14:1](/kjv/deuteronomy/14/1), etc.), but, as in [Jeremiah 5:7](/kjv/jeremiah/5/7), to press or crowd together; and the thought is this: Now crowd together with fear in a troop, for he (sc., the enemy) sets, or prepares, a siege against us. In עלינוּ the prophet includes himself in the nation as being a member of it. He finds himself in spirit along with the people besieged Zion. The siege leads to conquest; for it is only in consequence of this that the judge of Israel can be smitten with the rod upon the cheek, i.e., be shamefully ill treated (compare [1 Kings 22:24](/kjv/1-kings/22/24); [Psalms 3:8](/kjv/psalms/3/8); [Job 16:10](/kjv/job/16/10)). The judge of Israel, whether the king or the Israelitish judges comprehended in one, cannot be thought of as outside the city at the time when the city is besieged. Of all the different effects of the siege of the city the prophet singles out only this one, viz., the ill-treatment of the judge, because “nothing shows more clearly how much misery and shame Israel will have to endure for its present sins” (Caspari). “The judge of Israel” is the person holding the highest office in Israel. This might be the king, as in [Amos 2:3](/kjv/amos/2/3) (cf. [1 Samuel 8:5-6](/kjv/1-samuel/8/5-6), [1 Samuel 8:20](/kjv/1-samuel/8/20)), since the Israelitish king was the supreme judge in Israel, or the true possessor of the judicial authority and dignity. But the expression is hardly to be restricted to the king, still less is it meant in distinction from the king, as pointing back to the time when Israel had no king, and was only governed by judges; but the judge stands for the king here, on the one hand with reference to the threat in [Micah 3:1](/kjv/micah/3/1), [Micah 3:9](/kjv/micah/3/9), [Micah 3:11](/kjv/micah/3/11), where the heads and princes of Israel are described as unjust and ungodly judges, and on the other hand as an antithesis to *mōshēl* in [Micah 5:2](/kjv/micah/5/2). As the Messiah is not called king there, but *mōshēl*, ruler, as the possessor of supreme authority; so here the possessor of judicial authority is called *shōphēt*, to indicate the reproach which would fall upon the king and the leaders of the nation on account of their unrighteousness. The threat in this verse does not refer, however, to the Roman invasion. Such an idea can only be connected with the assumption already refuted, that [Micah 4:11-13](/kjv/micah/4/11-13) point to the times of the Maccabees, and no valid argument can be adduced to support it. In the verse before us the prophet reverts to the oppression predicted in [Micah 4:9](/kjv/micah/4/9) and [Micah 4:10](/kjv/micah/4/10), so that the remarks already made in [Micah 4:10](/kjv/micah/4/10) apply to the fulfilment of what is predicted here. The principal fulfilment occurred in the Chaldaean period; but the fulfilment was repeated in every succeeding siege of Jerusalem until the destruction of the city by the Romans. For, according to [Micah 5:3](/kjv/micah/5/3), Israel will be given up to the power of the empire of the world until the coming of the Messiah; that is to say, not merely till His birth or public appearance, but till the nation shall accept the Messiah, who has appeared as its own Redeemer.

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