Micah 6:4 kjv
For I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam.
Micah 6:4 nkjv
For I brought you up from the land of Egypt, I redeemed you from the house of bondage; And I sent before you Moses, Aaron, and Miriam.
Micah 6:4 niv
I brought you up out of Egypt and redeemed you from the land of slavery. I sent Moses to lead you, also Aaron and Miriam.
Micah 6:4 esv
For I brought you up from the land of Egypt and redeemed you from the house of slavery, and I sent before you Moses, Aaron, and Miriam.
Micah 6:4 nlt
For I brought you out of Egypt
and redeemed you from slavery.
I sent Moses, Aaron, and Miriam to help you.
Micah 6 4 Cross References
| Verse | Text | Reference |
|---|---|---|
| Micah 6:4 | I brought you up out of Egypt... sent before you Moses, Aaron, and Miriam. | Direct Statement |
| Exod 12:51 | And it came to pass, that on that very day the LORD did bring the children of Israel out of the land of Egypt by their armies. | Exodus of Israel from Egypt |
| Deut 7:8 | But because the LORD loved you, and because he would keep the oath which he had sworn unto your fathers, hath the LORD brought you out with mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt. | God's love and oath-keeping |
| Psa 77:15 | Thou hast with thine arm redeemed thy people, the sons of Jacob and Joseph. | Redemption by God's power |
| Psa 136:11 | And brought out Israel from among them: for his mercy endureth for ever: | God's mercy in deliverance |
| Isa 63:9 | In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old. | God's compassion in salvation |
| Jer 31:32 | not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD. | Covenant initiated by Exodus |
| Acts 7:36 | He brought them out, after that he had shewed wonders and signs in the great city, in Egypt, and in the Red sea, and in the wilderness forty years. | Stephen's recounting of Exodus |
| Psa 105:43 | And he brought forth his people with joy, and his chosen with gladness: | Joy in God's deliverance |
| Neh 9:9 | And didst see the affliction of our fathers in Egypt, and heardest their cry by the Red sea; | God heard their cry |
| Jer 2:6 | Neither said they, Where is the LORD that brought us up out of the land of Egypt, that led us through the wilderness, through a land of deserts and of pits, through a land of drought and of the shadow of death, through a land that no man passed through, and where no man dwelt? | Israel's forgetfulness of God |
| Deut 18:15 | The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; | Prophecy of Moses |
| Num 12:1-2 | And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman. And they said, Hath the LORD indeed spoken only by Moses? hath he not spoken also by us? And the LORD heard it. | Aaron and Miriam's role/conflict |
| Acts 7:44 | Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had shewed him. | Tabernacle and Moses |
| John 1:17 | For the law was given by Moses, but grace and truth came by Jesus Christ. | Moses as lawgiver |
| 1 Cor 10:4 | And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. | Christ's presence in Exodus |
| Gal 3:28 | There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. | Unity in Christ, contrasting bond |
| Heb 3:5 | And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; | Moses as faithful servant |
| Rom 9:4 | Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; | Israel's privileged status |
| Matt 1:21 | And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. | Redemption from sin |
Micah 6 verses
Micah 6 4 Meaning
For I brought you up out of Egypt and redeemed you from the house of slavery, and I sent before you Moses, Aaron, and Miriam.
Micah 6 4 Context
This verse is part of God's direct address to Israel, recorded in Micah chapter 6. It begins with God inviting Israel to "contend" with Him (Micah 6:1-2). The prophet then relays God's question, asking Israel what they have done to Him or how they have wearied Him. The people of Israel, though not directly quoted as speaking here, are expected to respond in silence or acknowledge their sin. God then continues to list His past gracious acts, reminding them of His foundational covenantal dealings with them. Specifically, in verse 4, God reminds them of the great foundational event of the Exodus from Egypt, highlighting His initiative and leadership in their salvation and the sending of His key messengers, Moses, Aaron, and Miriam. This sets the stage for highlighting their subsequent unfaithfulness.
Micah 6 4 Word Analysis
- Ki (כִּי): "For," "Because." Introduces a reason or explanation for the preceding statement or implication. Here, it justifies God's indictment by reminding them of His past goodness and covenant faithfulness.
- 'Anokhi (אָנֹכִי): "I." Emphatically singular first-person pronoun. Highlights God's personal involvement and initiative in Israel's redemption.
- He'eliqekha (הֶעֱלִיתִיךָ): "I brought you up." From
alah(עָלָה), meaning "to go up," "to ascend." It signifies leading and bringing forth from a lower state or place to a higher one. This refers specifically to the ascent from Egypt, often understood as a physical and spiritual elevation. - Mi-mitsrayim (מִמִּצְרַיִם): "from Egypt." The land of bondage and oppression from which God liberated His people.
- Wa'edqekha (וְאָדוּלֶּךָ): "and I redeemed you." The root verb
adar(אָדוּל) means to "redeem" or "deliver." This emphasizes God's purchase or recovery of them, securing their freedom. - Mi-bayith 'oved (מִבַּיִת עֶבֶד): "from the house of slavery." Literally, "from the house of a servant." This underscores the depth of their subjugation and servitude in Egypt, from which they were freed.
- Wa'eshlaq l`paniqha (וָאֶשְׁלַח לִפְנֵיכֶם): "and I sent before you." From
shalach(שָׁלַח), meaning "to send," "to dispatch." Indicates God's proactive appointment and sending of leaders. - Moseh (מֹשֶׁה): Moses. The primary leader and lawgiver appointed by God to guide Israel out of Egypt. His name itself is linked to being "drawn out" (Exodus 2:10).
- Aha'ron (אַהֲרֹן): Aaron. Moses' brother, appointed as the first High Priest. He served as God's spokesman for Moses (Exodus 4:16) and a representative intermediary for the people.
- WaMeram (וּמִרְיָם): "and Miriam." Miriam was Moses and Aaron's sister. She is identified as a prophetess and played a significant role in Israel's early history, particularly after the Exodus, leading women in worship and praise (Exodus 15:20-21).
Group Analysis:
- "I brought you up out of Egypt and redeemed you from the house of slavery": This phrase encapsulates the entire salvific act of the Exodus. It highlights God's initiation, His power in deliverance, and the nature of Israel's prior state – utter servitude. The juxtaposition of "brought up" and "redeemed" signifies both physical liberation and a renewed status.
- "and I sent before you Moses, Aaron, and Miriam": This part emphasizes God's orchestration of leadership for this great salvation. Moses as the chief negotiator and lawgiver, Aaron as the priestly intermediary, and Miriam as a prophetess and leader in worship, collectively represent the multifaceted divine provision for their journey and covenant establishment.
Micah 6 4 Bonus Section
The structure of "Moses, Aaron, and Miriam" also hints at a spiritual triangulation: prophecy (Moses), priesthood (Aaron), and communal worship/prophecy (Miriam). God provided comprehensively. This verse implicitly counters any sense that Israel earned their deliverance or that their relationship with God is based on anything other than His sovereign grace and choice. The inclusion of Miriam is notable; while Moses and Aaron are primary leadership figures, her mention as a prophetess (Exodus 15:20) elevates the role of women in leadership and spiritual guidance within the covenant framework God established. This event in the wilderness was the primary proof of God's power and covenant commitment, the bedrock memory for all subsequent generations. Its subsequent neglect or denial by Israel would be the deepest ingratitude.
Micah 6 4 Commentary
God's words in Micah 6:4 serve as a profound reminder of His foundational covenantal faithfulness and redemptive actions towards Israel. He lays out His past deeds not as a matter of abstract history but as the bedrock upon which their relationship is built. The emphasis is on God's sovereign initiative: "I" brought, "I" redeemed, "I" sent. This directly contrasts with the hypothetical charges that Israel might try to lay against Him. God's deliverance from Egypt was not merely a historical event but a profound act of redemption that secured their identity as His people. The specific mention of Moses, Aaron, and Miriam highlights God's intentional provision of leadership and mediation necessary for such a complex liberation and subsequent wilderness journey. They represent distinct but crucial roles: Moses for direct divine communication and law-giving, Aaron for priestly mediation, and Miriam for prophetic leadership and worship. This verse underscores that their very existence as a people freed from bondage, and guided in covenant, was a direct result of God's active love, power, and planned intervention. Their obligation stems from this foundational salvation, making their present unfaithfulness a severe betrayal.