as a mere field, and Jerusalem herself will become mere heaps of ruins.” (Mic. 1:1, 6; 3:12) While the devastation of Judah and Jerusalem in 607 B.C.E. occurred many years after Micah’s day, he probably lived to see the foretold destruction of Samaria.—2 Ki. 25:1-21; 17:5, 6.

MICAH, BOOK OF

A prophetic book of the Hebrew Scriptures containing Jehovah’s word through Micah concerning Samaria and Jerusalem. (See MICAH No. 7.) It consists of three basic sections, each beginning with the word “Hear.”—Mic. 1:2; 3:1; 6:1.

Micah’s prophetic words regarding Samaria’s desolation must have been delivered before that city’s destruction in 740 B.C.E., and evidently his oral pronouncements were committed to writing before the close of Hezekiah’s reign.

Deplorable moral conditions prevailed among the people of Israel and Judah in Micah’s time. The leaders oppressed the people, especially the poor. Judges, priests and prophets were out for money. Idolatry, fraud, oppression, injustices and bloodshed abounded. It was precarious to trust even confidential friends and family members.—Mic. 1:7; 2:1, 2; 3:1-3, 9-12; 6:12; 7:2-6.

The book of Micah candidly portrays the wrongs of Israel and Judah. While foretelling desolation for Samaria and Jerusalem on account of their transgressions (Mic. 1:5-9; 3:9-12), it also contains promises of the restoration and divine blessings to follow.—Mic. 4:1-8; 5:7-9; 7:15-17.

The authenticity of this book is well established. It harmonizes with the rest of the Scriptures in showing Jehovah to be a merciful and loving God, One pardoning error and passing over transgression. (Mic. 7:18-20; compare Exodus 34:6, 7; Psalm 86:5.) From earliest times the Jews accepted this book as authentic. About a century after Micah’s time his words spoken during Hezekiah’s reign about the desolation of Jerusalem were quoted by certain older men of Judah when making a point in defense of Jeremiah the prophet. (Jer. 26:17-19; compare Micah 3:12.) Centuries afterward the Jewish chief priests and scribes, on the basis of Micah’s prophecy, confidently stated that the Christ was to be born in Bethlehem. (Matt. 2:3-6; compare Micah 5:2.) The fulfillment of prophecies respecting Samaria, Jerusalem and the Messiah or Christ stamp this book as being inspired of God. Noteworthy, too, is the fact that Jesus’ words about a man’s enemies being persons of his household parallel Micah 7:6.—Matt. 10:21, 35, 36.

OUTLINE OF CONTENTS

I. Jehovah’s word about his judgment against Samaria, a judgment also to affect Judah and Jerusalem (1:1-2:13)

A. Disaster to come on account of transgressions, including idolatry and fraud (1:1–2:11)

B. Regathering of Israelite remnant to follow calamity (2:12, 13)

II. Transgressions of leaders to result in destruction of Jerusalem, but thereafter restoration of city and true worship to come (3:1–5:16)

A. Condemnation of leaders for oppression, injustices and bloodshed; of false prophets for seeking money and causing people to wander; of priests because of instructing for a price (3:1-12)

B. Mountain of Jehovah’s house to be established above other mountaintops, with nations streaming to it and learning God’s ways and peace (4:1-5)

C. Regathering of remnant to follow their being taken as far as Babylon (4:6–5:15)

1. Zion to be made strong (4:6-13)

2. Restoration associated with ruler to come from Bethlehem who would do shepherding in the strength of Jehovah and bring deliverance from the Assyrian (5:1-6)

3. Remnant of Jacob to be “like dew” and “like a maned young lion among droves of sheep” (5:7-9)

4. Land to be cleared of horses, chariots, sorceries, practicers of magic, and appendages of idolatry; vengeance to be executed on disobedient nations (5:10-15)

III. Jehovah’s legal case against his people, its execution and subsequent pardoning of remnant (6:1–7:20)

See the book “All Scripture Is Inspired of God and Beneficial,” pp. 155-158.

MICAIAH

(Mi·caiʹah) [who is like Jah (Jehovah)?].

1. Wife of King Rehoboam, daughter of Uriel of Gibeah and the mother of King Abijah of Judah. She is also called “Maacah.”—2 Chron. 11:18, 20; 13:1, 2.

2. Son of Imlah and a prophet of Jehovah to the northern kingdom of Israel during King Ahab’s reign. (1 Ki. 22:8) While King Jehoshaphat of Judah was visiting Ahab, the Israelite king invited him to join in a military campaign against the Syrians to regain possession of Ramoth-gilead. Before accepting, Jehoshaphat asked that the word of Jehovah be sought. So Ahab summoned 400 prophets and asked them: “Shall I go against Ramoth-gilead in war, or shall I refrain?” They answered in the affirmative, saying that Jehovah would give the city into the king’s hand. However, Jehoshaphat wanted more assurance, whereupon Ahab reluctantly sent for Micaiah, the prophet who had always prophesied bad for him. The dispatched messenger urged Micaiah to speak words to Ahab like those of one of the other prophets. At first Micaiah did so, but Ahab placed him under oath to speak “truth in the name of Jehovah.” At that, Micaiah said: “I certainly see all the Israelites scattered on the mountains, like sheep that have no shepherd.”—1 Ki. 22:1-17; 2 Chron. 18:1-16.

Micaiah then proceeded to relate his vision of Jehovah sitting on His heavenly throne and asking assembled spirit creatures: “Who will fool Ahab, that he may go up and fall at Ramoth-gilead?” One of the spirits volunteered to go and become a “deceptive spirit” in the mouth of all of Ahab’s prophets. Jehovah replied: “You will fool him, and, what is more, you will come off the winner. Go out and do that way.” Micaiah then told Ahab that God had put a deceptive spirit into the mouth of all his prophets, “but Jehovah himself has spoken calamity concerning you.” With that the false prophet Zedekiah struck Micaiah upon the cheek and asked mockingly: “Just which way did the spirit of Jehovah pass along from me to speak with you?” Micaiah boldly replied: “Look! You are seeing which way on that day when you will enter the innermost chamber to hide yourself.” Ahab then commanded that Micaiah be put in the house of detention, where the prophet would be fed with reduced allowances of bread and water until the king returned in peace. However, Ahab never returned, because during the battle at Ramoth-gilead “there was a man that bent the bow in his innocence,” the arrow struck the Israelite king, and he gradually died. Micaiah’s final words to Ahab had been: “If you return at all in peace, Jehovah has not spoken with me.” The king’s death proved that Micaiah was indeed Jehovah’s prophet.—1 Ki. 22:18-37; 2 Chron. 18:17-34.

3. One of the princes King Jehoshaphat sent throughout Judah as teachers, along with Levites and priests. They had “the book of Jehovah’s law” with them as they taught the people in all the cities of Judah.—2 Chron. 17:7-9.

4. Father of the Achbor (Abdon) who was sent, along with others, by King Josiah to inquire of Jehovah concerning the words of the newly found book of the law. He is also called Micah.—2 Ki. 22:12, 13; 2 Chron. 34:20, 21.

5. “Son of Gemariah the son of Shaphan.” He was present in the dining room of his father, Gemariah, when Baruch publicly read there the roll containing