I. Prophetic, Judgment, and "Day of the LORD" Terms:;xNLx;;xNLx;Word of the LORD (Micah 1:1): The divine message, revelation, or oracle received by the prophet Micah from God, which he was commissioned to deliver to Israel and Judah. It carries divine authority.;xNLx;Vision (Micah 1:1; 3:6): A supernatural revelation or inspired insight given by God to the prophet, through which divine messages were communicated. Lack of vision was a sign of judgment on false prophets.;xNLx;Oracle / Burden (Implied by the nature of prophetic speech, though the specific Hebrew term massa isn't explicitly highlighted as a title in ESV Micah as it is in some other prophets): A prophetic utterance, often a weighty pronouncement of judgment or doom against a people or nation.;xNLx;Thus says the LORD (e.g., Micah 2:3; 3:5): A common formula introducing a direct prophetic message from God, emphasizing its divine origin and authority.;xNLx;The Day of the LORD (Though not explicitly phrased as such as often as in Joel or Amos, the concept of a time of decisive divine intervention for judgment is present, e.g., Micah 1:2-7 [judgment on Samaria]; 2:4; 4:6 ["in that day"]; 5:10 ["in that day"]; 7:4, 11-12): A future time when God will act decisively in history to judge wickedness and, in some contexts, to bring salvation and restoration to His people. For those engaged in sin, it is a day of reckoning and disaster.;xNLx;Transgression / Sin / Iniquity (e.g., Micah 1:5, 13; 3:8; 6:7; 7:9, 18-19): Acts of rebellion against God's law and covenant, including idolatry, social injustice, and moral corruption. Micah declares he is "filled with power... to declare to Jacob his transgression and to Israel his sin" (3:8).;xNLx;Indictment / Controversy / Case (Hebrew: riv) (Micah 6:1-2): God is portrayed as having a legal dispute or covenant lawsuit against His people Israel because of their unfaithfulness and disobedience. He calls upon the mountains and hills to witness this case.;xNLx;Witness (Micah 1:2): God calls the peoples and the earth to be witnesses to His pronouncements against Samaria and Jerusalem.;xNLx;Siege (Micah 4:14 [ESV 5:1]; 5:1 [ESV 5:2]): The military surrounding and blockading of a city to compel its surrender. Micah foresees a siege against the "judge of Israel.";xNLx;Plunder / Spoil (Micah 1:11 [ESV footnote, some connect to "nakedness and shame"]; 2:4, 8; 4:13): Goods or property taken from an enemy in war or by oppression.;xNLx;Lament / Wail / Mourn (Micah 1:8; 2:4; 7:1): Expressions of deep sorrow, grief, and distress, often in response to sin, impending judgment, and destruction. Micah himself engages in lamentation.;xNLx;Shame / Disgrace (Micah 1:11; 2:6 [ESV "disgrace will not depart"]; 3:7; 7:10, 16): The state of humiliation, dishonor, and public disgrace resulting from sin and divine judgment.;xNLx;II. Social Injustice and Leadership Terms:;xNLx;;xNLx;Oppress / Oppression (Micah 2:1-2, 8-9; 3:2-3; 6:10-12): The unjust or cruel exercise of power and authority, especially by the wealthy and influential against the poor, weak, and vulnerable. This includes seizing fields, houses, and defrauding people of their inheritance.;xNLx;Poor / Needy / Afflicted (Micah 2:8-9; 3:2-3; 4:6-7; 6:8 [implied by justice and kindness]; 7:2-6 [the upright man perishes]): Those who are economically disadvantaged, vulnerable, and exploited. Micah passionately denounces their mistreatment.;xNLx;Justice (Hebrew: mishpat) (Micah 3:1, 8-9; 6:8; 7:9): Fairness, equity, impartial adherence to what is right according to God's law and moral order, especially in legal and social dealings. Micah condemns the leaders for "hating good and loving evil" and perverting justice. "To do justice" is a core requirement of God (6:8).;xNLx;Righteousness (Hebrew: tsedaqah) (Micah 6:5 [righteous acts of the LORD], 8 [implied by doing justice]; 7:9): Moral uprightness, ethical conduct in accordance with God's standards, and right relationships.;xNLx;Heads / Rulers / Princes / Nobles / Judges / Elders (Micah 3:1, 9, 11; 4:14 [ESV 5:1, "judge of Israel"]; 5:1 [ESV 5:2, "ruler in Israel"]; 7:3): The political, judicial, and social leaders of Israel and Judah. Micah strongly condemns them for their corruption, bribery, greed, and for leading the people astray.;xNLx;Prophets (Micah 2:6, 11; 3:5-7, 11): Religious figures who claimed to speak for God. Micah denounces the false prophets who prophesied for money, assured peace when there was no peace, and led the people into false security, contrasting them with his own divinely empowered ministry.;xNLx;Priests (Micah 3:11): Religious leaders responsible for teaching the Law and officiating at worship. Micah condemns them for teaching for a price and perverting their sacred office.;xNLx;Bribe / Bribery (Micah 3:11; 7:3): Payments made to corrupt officials, judges, prophets, or priests to influence their decisions or pronouncements, a clear sign of systemic corruption.;xNLx;Covet (Micah 2:2): To desire wrongfully or excessively something that belongs to another, often leading to oppression and theft.;xNLx;Violence (Micah 2:2; 3:10; 6:12; 7:2): The use of physical force or oppression to harm, injure, or exploit others.;xNLx;Deceit / Lies / Falsehood (Micah 1:14; 2:11; 3:5; 6:11-12; 7:3): Dishonesty in speech and action, condemned as part of the moral decay of society.;xNLx;III. Idolatry and False Worship Terms:;xNLx;;xNLx;Idols / Graven Images / Molten Images (Micah 1:7; 5:13-14): Physical representations of false gods or objects of illicit worship, which Micah declares God will destroy.;xNLx;High Places (Hebrew: bamot) (Micah 1:3, 5): Localized shrines, often on hilltops, frequently associated with idolatrous or syncretistic worship. Micah identifies the "high places of Judah" as a problem and associates the sin of Samaria with its high places.;xNLx;Sorceries / Divination (Micah 3:6-7; 5:12): Practices of seeking supernatural knowledge or power apart from God, often associated with pagan religions and condemned by God. True prophets would receive visions from God, not through these means.;xNLx;Sacred pillars / Asherim (Micah 5:13-14): Objects associated with Canaanite fertility cults and pagan worship. Asherim were often wooden poles representing the goddess Asherah. Their destruction is part of God's purification of the land.;xNLx;IV. Restoration and Messianic Hope Terms:;xNLx;;xNLx;Remnant (Micah 2:12; 4:7; 5:3, 7-8 [ESV 5:4, 8-9]; 7:18): The portion of God's people who will survive divine judgment and through whom God will fulfill His promises of restoration and future blessing.;xNLx;Gather / Assemble (Micah 2:12; 4:6, 12; 7:7 [implied, waiting for God]): God's future action of bringing His scattered and afflicted people back together.;xNLx;Zion / Mount Zion / Daughter of Zion (Micah 1:13; 3:10, 12; 4:2, 7-8, 10-11, 13; 7:14 [implied, his heritage]): The hill in Jerusalem; often a symbol for Jerusalem, its people, and the place of God's dwelling and future reign. Though condemned for its sin and facing destruction (3:12), Zion is also the focus of future glorious restoration and the source from which God's law will go forth (4:2).;xNLx;Jerusalem (Micah 1:1, 5, 9, 12; 3:10, 12; 4:2, 8): The capital of Judah, heavily criticized for its sins but also the subject of future hope.;xNLx;Bethlehem Ephrathah (Micah 5:2 [ESV 5:3]): The small town in Judah from which a future ruler of Israel, whose coming forth is from of old, from ancient days, will arise. This is a significant messianic prophecy, understood in Christian tradition to refer to Jesus Christ.;xNLx;Ruler (in Israel) (Micah 5:2 [ESV 5:3]): The future leader prophesied to come from Bethlehem, who will shepherd God's flock in strength and majesty.;xNLx;Shepherd (Micah 2:12; 5:2, 4 [ESV 5:3, 5]; 7:14): God is portrayed as a shepherd to His people, and the future ruler from Bethlehem will also be a shepherd. This imagery conveys care, guidance, and protection.;xNLx;Peace (Hebrew: shalom) (Micah 2:8 [those who pass by trustingly, as men averse to war]; 3:5; 4:3-4; 5:5 [ESV 5:6, "this shall be their peace"]; 7:12 [to you shall they come]): More than just the absence of conflict, shalom encompasses wholeness, well-being, security, and prosperity. Micah envisions a future time of universal peace when nations will beat their swords into plowshares.;xNLx;Tower of the flock / Ophel (Micah 4:8): Symbolic names for Jerusalem/Zion, indicating its role as a place of refuge, strength, and royal dominion in the time of restoration.;xNLx;Former dominion / Kingdom (Micah 4:8): The restoration of royal authority and sovereignty to Jerusalem.;xNLx;V. Agricultural and Other Imagery:;xNLx;;xNLx;Thresh / Threshing (Micah 4:12-13): The agricultural process of separating grain from the stalk, used metaphorically for Judah's future empowerment to overcome and judge its enemies.;xNLx;Dew / Showers (Micah 5:7 [ESV 5:8]): Symbols of God's refreshing blessing and the life-giving influence of the remnant of Jacob among the nations.;xNLx;Lion (Micah 5:8 [ESV 5:9]): A symbol of the strength and dominance of the remnant of Jacob among the nations in the time of restoration.;xNLx;Walk humbly with your God (Micah 6:8): Part of Micah's famous summary of God's core requirements for His people, emphasizing a relational posture of humility, dependence, and obedience before God.;xNLx;This list is intended to help clarify some of the key terms and concepts in the Book of Micah (ESV), enabling a richer understanding of his powerful prophecies of judgment and his enduring message of hope centered on God's justice, mercy, and faithfulness.