Micah 3 1

Micah 3:1 kjv

And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment?

Micah 3:1 nkjv

And I said: "Hear now, O heads of Jacob, And you rulers of the house of Israel: Is it not for you to know justice?

Micah 3:1 niv

Then I said, "Listen, you leaders of Jacob, you rulers of Israel. Should you not embrace justice,

Micah 3:1 esv

And I said: Hear, you heads of Jacob and rulers of the house of Israel! Is it not for you to know justice? ?

Micah 3:1 nlt

I said, "Listen, you leaders of Israel!
You are supposed to know right from wrong,

Micah 3 verses

Micah 3 1 Meaning

Micah 3:1 is a direct address from the prophet Micah to the civil leaders of both the northern kingdom of Israel ("Jacob," "house of Israel") and the southern kingdom of Judah, indicting them for their willful failure to administer justice. It highlights that understanding and practicing righteousness should be their fundamental and self-evident duty, implying a stark contrast between divine expectation and the leaders' corrupt reality. The rhetorical question underscores their moral culpability.

Micah 3 1 Context

Micah chapter 3 marks a powerful shift in the prophet's denouncement, focusing specifically on the moral bankruptcy of Israel and Judah's leaders—their political rulers, prophets, and priests. Coming after chapter 2's condemnation of the powerful oppressing the poor, chapter 3 narrows the target to those officially responsible for upholding justice and guiding the people. Verse 1 serves as the direct, indignant address that sets the stage for the graphic descriptions of the leaders' perverse actions (eating the flesh of the people, twisting justice for bribes), and the dire consequences, culminating in the destruction of Jerusalem in verse 12. Historically, Micah prophesied during a period of social inequity and political corruption in Judah (late 8th century BC), anticipating the Assyrian conquest and warning of a similar fate for Jerusalem due to internal spiritual and ethical failures. The "house of Israel" and "Jacob" broadly encompass God's people, though "Israel" could particularly refer to the northern kingdom's leadership and people, who had already fallen due to similar sins, serving as a cautionary tale for Judah.

Micah 3 1 Word analysis

• And I said (וָאֹמַר - va'omar): The introductory "And" connects this to Micah's previous prophecies, emphasizing continuity in the divine message. "I said" is a direct, assertive prophetic utterance. Micah speaks with the authority of YHWH. This personalizes the address, indicating the prophet's confrontation.
• Hear (שִׁמְעוּ - shim'u): An imperative verb, a forceful command demanding active, attentive listening, not just passive hearing. It implies the expectation of a response and obedience. This call to attention sets a solemn and confrontational tone.
• O heads (רָאשֵׁי - rashey): Literally "heads," signifying leaders, chief officials, and those in positions of political, judicial, or administrative authority. This term highlights their elevated status and implied responsibility for the nation.
• of Jacob (יַעֲקֹב - Ya‘aqov): Refers to the entire nation of Israel, as descendants of the patriarch Jacob. It carries covenantal weight, emphasizing their identity as God's chosen people, whose leaders should uphold His standards. It can encompass both Northern Israel and Southern Judah.
• and rulers (וּקְצִינֵי - u'qtziney): Another term for those in authority, often military commanders or governors, but here a general term for civil magistrates or officials. It serves as a parallel to "heads," reinforcing the comprehensive address to all layers of governance.
• of the house of Israel (בֵּית יִשְׂרָאֵל - beyt Yisra'el): A synonymous parallelism with "Jacob," referring to the whole collective of God's people. This emphasizes that the indictment is comprehensive, addressing all those entrusted with leadership within the covenant community.
• Is it not for you (הֲלֹא עֲלֵיכֶם - halo aleikhem): A rhetorical question that expects a clear, affirmative answer. It means "Surely it is your duty!" or "Is it not indeed your responsibility?" It expresses indignation and highlights their inexcusable failure, as their duty is self-evident.
• to know (לָדַעַת - lada‘at): From the Hebrew root yada‘, meaning "to know" not just intellectually, but experientially, intimately, and practically. It implies deep understanding and consistent application. They don't merely lack information; they lack ethical and behavioral integration of justice.
• justice (מִשְׁפָּט - mishpat): A foundational biblical concept. It refers to legal righteousness, fair judgment, equitable administration of the law, and the right order established by God. It encompasses social ethics, ensuring that rights are protected, particularly for the vulnerable (poor, widow, orphan, sojourner). It is the very essence of proper governance under God.

Words-group analysis:

• "O heads of Jacob and rulers of the house of Israel": This strong, double-barreled address comprehensively targets all strata of political and judicial leadership within God's people. It leaves no room for evasion, placing the responsibility squarely on those with authority over "Jacob" and the "house of Israel" as a whole.
• "Is it not for you to know justice?": This rhetorical question is the heart of the verse. It implies that the knowing and practicing of mishpat (justice) is so fundamental to their roles that their ignorance or disregard of it is utterly inexcusable and scandalous. It reveals a deep-seated perversion of their God-given duty. It's a statement of indictment, not an actual question seeking information.

Micah 3 1 Bonus section

The prophet Micah's bold confrontation of leadership here serves as a perennial warning and a benchmark for those in authority in any society. The expectation that "heads" and "rulers" know (meaning, practically embody and enact) justice is a direct reflection of God's own character and His expectation for righteous governance within His creation. The absence of justice from the highest offices reveals a spiritual decay that inevitably leads to societal collapse and divine judgment, as evidenced later in Micah 3 with the prophesied destruction of Jerusalem. The "knowledge of justice" is presented not as a complex academic discipline but as an intrinsic moral compass, particularly vital for those wielding power, because their actions (or inactions) have wide-reaching consequences for the entire "house of Israel." Their failure is not born of ignorance, but rather of deliberate malfeasance and a detestable turning away from their divine mandate.

Micah 3 1 Commentary

Micah 3:1 captures the prophet's passionate indignation as he confronts the governing elite of Judah and Israel. The verse opens with a direct, authoritative command, "Hear," aimed at the very individuals who ought to be listening to God's voice most intently and upholding His law. By calling them "heads of Jacob" and "rulers of the house of Israel," Micah meticulously defines his target: those holding positions of power, decision-making, and legal authority over God's covenant people. The crucial indictment is found in the rhetorical question, "Is it not for you to know justice?" This question is laden with divine expectation and scorn. It’s not merely that they should know justice; it is their inherent, fundamental, and primary duty—a duty so obvious it requires no explanation, yet one they utterly fail to fulfill. The Hebrew "to know" (yada‘) justice signifies more than intellectual understanding; it implies an experiential, practical embodiment of righteousness in their judgments and leadership. They are not ignorant of what is right, but wilfully disregard it, actively perverting justice for personal gain (as later verses in the chapter reveal). This failure constitutes a grave offense against both the people they govern and against God Himself, whose character is defined by justice and righteousness.

Examples of their duty:

• Protecting the rights of the poor and vulnerable.
• Administering unbiased legal judgments.
• Ensuring fair dealings and equity in society.