TRV
Translation
King James Version
¶ Therefore I will wail and howl, I will go stripped and naked: I will make a wailing like the dragons, and mourning as the owls.
Complete Jewish Bible
This is why I howl and wail, why I go barefoot and stripped, why I howl like the jackals and mourn like the ostriches.
Berean Standard Bible
Because of this I will lament and wail; I will walk barefoot and naked. I will howl like a jackal and mourn like an ostrich.
American Standard Version
For this will I lament and wail; I will go stripped and naked; I will make a wailing like the jackals, and a lamentation like the ostriches.
World English Bible Messianic
For this I will lament and wail; I will go stripped and naked; I will howl like the jackals, and moan like the daughters of owls.
Geneva Bible (1599)
Therefore I will mourne and howle: I wil goe without clothes, and naked: I will make lamentation like the dragons, and mourning as the ostriches.
Young's Literal Translation
For this I lament and howl, I go spoiled and naked, I make a lamentation like dragons, And a mourning like daughters of an ostrich.
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In the KJVVerse 22,588 of 31,102
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Commentary on Micah 1 verses 8–16
8 ¶ Therefore I will wail and howl, I will go stripped and naked: I will make a wailing like the dragons, and mourning as the owls.
9 For her wound is incurable; for it is come unto Judah; he is come unto the gate of my people, even to Jerusalem.
10 Declare ye it not at Gath, weep ye not at all: in the house of Aphrah roll thyself in the dust.
11 Pass ye away, thou inhabitant of Saphir, having thy shame naked: the inhabitant of Zaanan came not forth in the mourning of Bethezel; he shall receive of you his standing.
12 For the inhabitant of Maroth waited carefully for good: but evil came down from the LORD unto the gate of Jerusalem.
13 O thou inhabitant of Lachish, bind the chariot to the swift beast: she is the beginning of the sin to the daughter of Zion: for the transgressions of Israel were found in thee.
14 Therefore shalt thou give presents to Moreshethgath: the houses of Achzib shall be a lie to the kings of Israel.
15 Yet will I bring an heir unto thee, O inhabitant of Mareshah: he shall come unto Adullam the glory of Israel.
16 Make thee bald, and poll thee for thy delicate children; enlarge thy baldness as the eagle; for they are gone into captivity from thee.
We have here a long train of mourners attending the funeral of a ruined kingdom.
I. The prophet is himself chief mourner (Mic 1:8, Mic 1:9): I will wail and howl; I will go stripped and naked, as a man distracted with grief. The prophets usually expressed their own grief for the public grievances, partly to mollify the predictions of them, and to make it appear that is was not out of ill-will that they denounced the judgments of God (so far were they from desiring the woeful day that they dreaded it more than any thing), partly to show how very dreadful and mournful the calamities would be, and to stir up in the people a holy fear of them, that by repentance they might turn away the wrath of God. Note, We ought to lament the punishments of sinners as well as the sufferings of saints in this world; the weeping prophet did so (Jer 9:1); so did this prophet. He makes a wailing like the dragons, or rather the jackals, ravenous beasts that in those countries used to meet in the night, and howl, and make hideous noises; he mourns as the owls, the screech-owls, or ostriches, as some read it. Two things the prophet here thus dolefully laments: - 1. That Israel's case is desperate: Her wound is incurable; it is ruin without remedy; man cannot help her; God will not, because she will not by repentance and reformation help herself. There is indeed balm in Gilead and a physician there; but they will not apply to the physician, nor apply the balm to themselves, and therefore the wound is incurable. 2. That Judah likewise is in danger. The cup is going round, and is now put into Judah's hand: The enemy has come to the gate of Jerusalem. Soon after the destruction of Samaria and the ten tribes, the Assyrian army, under Sennacherib, laid siege to Jerusalem, came to the gate, but could not force their way any further; however, it was with great concern and trouble that the prophet foresaw the fright, so dearly did he love the peace of Jerusalem.
II. Several places are here brought in mourning, and are called upon to mourn; but with this proviso, that they should not let the Philistines hear them (Mic 1:10): Declare it not in Gath; this is borrowed from David's lamentation for Saul and Jonathan (Sa2 1:20), Tell it not in Gath, for the uncircumcised will triumph in Israel's tears. Note, One would not, if it could be helped, gratify those that make themselves and their companions merry with the sins or with the sorrows of God's Israel. David was silent, and stifled his griefs, when the wicked were before him, Psa 39:1. But, though it may be prudent not to give way to a noisy sorrow, yet it is duty to admit a silent one when the church of God is in distress. "Roll thyself in the dust" (as great mourners used to do) "and so let the house of Judah and every house in Jerusalem become a house of Aphrah, a house of dust, covered with dust, crumbled into dust." When God makes the house dust it becomes us to humble ourselves under his mighty hand, and to put our mouths in the dust, thus accommodating ourselves to the providences that concern us. Dust we are; God brings us to the dust, that we may know it, and own it. Divers other places are here named that should be sharers in this universal mourning, the names of some of which we do not find elsewhere, whence it is conjectured that they are names put upon them by the prophet, the signification of which might either indicate or aggravate the miseries coming upon them, thereby to awaken this secure and stupid people to a holy fear of divine wrath. We find Sennacherib's invasion thus described, in the prediction of it, by the impressions of terror it should make upon the several cities that fell in his way, Isa 10:28, Isa 10:29, etc. Let us observe the particulars here, 1. The inhabitants of Saphir, which signifies neat and beautiful (thou that dwellest fairly, so the margin reads it), shall pass away into captivity, or be forced to flee, stripped of all their ornaments and having their shame naked. Note, Those who appear ever so fine and delicate know not what contempt they may be exposed to; and the more grievous will the shame be to those who have been inhabitants of Saphir. 2. The inhabitants of Zaanan, which signifies the country of flocks, a populous country, where the people are as numerous and thick as flocks of sheep, shall yet be so taken up with their own calamities, felt or feared, that they shall not come forth in the mourning of Bethezel, which signifies a place near, shall not condole with, nor bring any succour to, their next neighbours in distress; for he shall receive of you his standing; the enemy shall encamp among you, O inhabitants of Zaanan! shall take up a station there, shall find footing among you. Those may well think themselves excused from helping their neighbours who find they have enough to do to help themselves and to hold their own. 3. As for the inhabitants of Maroth (which, some think, is put for Ramoth, others that it signifies the rough places), they waited carefully for good, and were grieved for the want of it, but were disappointed; for evil came from the Lord unto the gate of Jerusalem, when the Assyrian army besieged it, Mic 1:12. The inhabitants of Maroth might well overlook their own particular grievances when they saw the holy city itself in danger, and might well overlook the Assyrian, that was the instrument, when they saw the evil coming from the Lord. 4. Lachish was a city of Judah, which Sennacherib laid siege to, Isa 36:1, Isa 36:2. The inhabitants of that city are called to bind the chariot to the swift beast, to prepare for a speedy flight, as having no other way left to secure themselves and their families; or it is spoken ironically: "You have had your chariots and your swift beasts, but where are they now?" God's quarrel with Lachish is that she is the beginning of sin, probably the sin of idolatry, to the daughter of Zion (Mic 1:13); they had learned it from the ten tribes, their near neighbours, and so infected the two tribes with it. Note, Those that help to bring sin into a country do but thereby prepare for the throwing of themselves out of it. Those must expect to be first in the punishment who have been ringleaders in sin. The transgressions of Israel were found in thee; when they came to be traced up to their original they were found to take rise very much from that city. God knows at whose door to lay the blame of the transgressions of Israel, and whom to find guilty. Lachish, having been so much accessory to the sin of Israel, shall certainly be reckoned with: Thou shalt give presents to Moresheth-gath, a city of the Philistines, which perhaps had a dependence upon Gath, that famous Philistine city; thou shalt send to court those of that city to assist thee, but it shall be in vain, for (Mic 1:14) the houses of Achzib (a city which joined to Mareshah, or Moresheth, and is mentioned with it, Jos 15:44) shall be a lie to the kings of Israel; though they depend upon their strength, yet they shall fail them. Here there is an allusion to the name. Achzib signifies a lie, and so it shall prove to those that trust in it. 5. Mareshah, that could not, or would not, help Israel, shall herself be made a prey (Mic 1:15): "I will bring a heir (that is, an enemy) that shall take possession of thy lands, with as much assurance as if he were heir at law to them, and he shall come to Adullam, and to the glory of Israel, that is, to Jerusalem the head city;" or "The glory of Israel shall come to be as Adullam, a poor despicable place;" or, "The king of Assyria, whom Israel had gloried in, shall come to Adullam, in laying the country waste." 6. The whole land of Judah seems to be spoken to (Mic 1:16) and called to weeping and mourning: "Make thee bald, by tearing thy hair and shaving thy head; poll thee for thy delicate children, that had been tenderly and nicely brought up; enlarge thy baldness as the eagle when she casts her feathers and is all over bald; for they have gone into captivity from thee, and are not likely to return; and their captivity will be the more grievous to them because they have been brought up delicately and have not been inured to hardship." Or this is directed particularly to the inhabitants of Mareshah, as Mic 1:15. That was the prophet's own city, and yet he denounces the judgments of God against it; for it shall be an aggravation of its sin that it had such a prophet, and knew not the day of its visitation. Its being thus privileged, since it improved not the privilege, shall not procure favour for it either with God or with his prophet.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–16. Public domain.
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JeromeAD 420
Commentary on Micah
(Verse 6 onwards): And I will make Samaria a heap of stones in the field, when a vineyard is planted, and I will pour down her stones into the valley, and will lay bare her foundations. And all her carved images shall be beaten to pieces, and all her wages shall be burned with fire, and all her idols will I lay desolate: for she gathered it of the hire of an harlot, and they shall return to the hire of a harlot. Therefore I will wail and howl, I will go stripped and naked: I will make a wailing like the dragons, and mourning as the owls. For her wound is incurable; for it is come unto Judah; he is come unto the gate of my people, even to Jerusalem. LXX: And I will make Samaria a caretaker of fruits in the field, and a plantation of vineyards; and I will uncover its foundations and reveal all of its carved images, and all of its wages will be burned with fire, and all of its idols I will put to destruction, because it gathered them from the wages of prostitution, and destroyed them with the wages of prostitution. Because of this, it will lament and mourn, it will go barefoot and naked, it will make a lamentation like the dragons, and a mourning like the daughters of Sirens, because its wound has obtained, because it has come to Judah and has touched the gate of my people, even Jerusalem. According to the order of sins, there is an order of punishments. Samaria was the first to sin, and they made idols and worshiped calves instead of the Lord: therefore, let it perish first. I will destroy it when the Assyrians come, and I will make it like a heap of stones when a vineyard is planted, so that it is turned into mounds. And I will remove its stones into the valley. It was indeed situated in the mountains, where Sebaste is now, and it is where the bones of the holy John the Baptist are buried. And I will reveal its foundations. Such will be the ruin and the destruction of the city, that not only the walls and buildings will collapse, but even the foundations will be exposed to the very last stone. And all its sculptures and treasures, which were gathered by various kings, will be brought down and burned by fire, and reduced to nothingness. For the riches and abundant possessions, which were presumed to be the result of idolatry, will be taken to another harlot, that is, to Nineveh. Just as they committed fornication with the idols they made in their own land, so they will go to another land of idols and prostitution, that is, to the Assyrians. So far concerning Samaria. And because the same calamity will happen to Jerusalem (for it also sinned with a similar error, abandoning its God and making idols), therefore the prophet attributes a kind of personification to God, and under his own persona he expresses a lamenting affection, and says: About this I will mourn and wail; I will go stripped and naked (for I have lost ten tribes), and I will make a lamentation like jackals, and mourning like ostriches. For just as dragons roar with a terrifying hiss, according to the accounts of those who have written about natural history, at the time when they are defeated by elephants; and just as ostriches are forgetful of their eggs, as if they had not laid them, and leave their young to be trampled on by the feet of beasts in the sand (Job 39); as it is more fully described in the book of Job: so I also, stripped of children and naked, will go on my way. And I shall do this, because her wound is desperate, that is, Samaria. And the same sin, or rather the same punishment of sin, which destroyed Samaria, will come even to Judah, and even to the gate of my city Jerusalem. For just as Samaria was overthrown by the Assyrians, so Judah and Jerusalem will be overthrown by the Chaldeans. And indeed, as we understand, Samaria was once the Church of heretics, which, separated from God, became a gathering of the people; the Lord himself threatens that he will make it a place for the keeping of apples, an orchard and a planting ground for a vineyard. For it is much better to overthrow an useless city, and its stones with which it was built, to be thrown down, and to prepare it as an orchard and a plantation of vineyards, than to remain in the worst kind of construction. For when it has been destroyed, and its foundations have been revealed (by which it seemed to hide its mysteries, and to have firm doctrines on which it stood, and all idols appeared to have a kind of beauty, composed by skillful craftsmanship, and have been cut down by the ministers of God, that is, by the Ecclesiastical men), then in the place of the worst construction, various fruits of the Church will be born, and not only will they be born, but they will also be guarded, and the vineyard of Sorek will be planted, from which wine will be made, which the Lord promised to drink in the kingdom of the Father (Mark 14). Not only, however, will the foundations of that which was previously hidden in the earth be opened and brought forth into the open, and the idols which they had fashioned for themselves be overthrown; but even the glory and wealth which she seemed to possess through her fornication and her error will be consumed by my fire, of which I spoke in the Gospel: I have come to cast fire upon the earth, and how I wish that it were already kindled (Luke 12:49): and they shall be burned up and reduced to nothing, for they have been contracted not from the truth of doctrines, but from the fornication of the soul and from errors collected from here and there. For heretics, indeed, do not have riches coming from paternal inheritance, but daily they find what they cultivate, and they fashion idols for themselves with skillful hand and curious mind. Therefore, when their field has been converted into a custody of fruits, and prepared for vineyards, and the stones with which the city was built have been removed into the depths, and their foundations have been revealed, and all the carved and burnt images, and the rewards that they promised themselves with empty hope, and whatever they seemed to worship as God, have been reduced to nothing, because in the fornication of the soul, they had obtained all their price for themselves: then, understanding their former error, having turned back upon themselves, they will lament in those things at which they previously laughed, and they will mourn in those things in which before, in a certain manner, they rejoiced in their fornication. And the deponents will cast off from their feet whatever is deadly, and they will be barefoot, for the ground on which they stand is holy, and they will throw away all the clothes of their fornication, and they will be naked so that they can be clothed in the garment of Christ, and they will lament like dragons. For sometimes even dragons lament when they see the greatest dragon captured and hanging on the hook of a fisherman, and the sea deserted. And they shall lament like the daughters of the Sirens, for the songs of heretics are sweet, and deceive the people with their sweet voices. None can pass by their songs unless they stop up their ears and become deaf. Therefore, Samaria shall weep and mourn for these things, for the arrow of the Lord has wounded her, and she shall recognize the error of her ways. Not only has she sinned herself, but she also desires to bring her iniquity and error into the gates of Judah. It is said of her: She came up to Judea and touched up to the gates of my people, up to Jerusalem. She touched the gates, as we understand them with our ears. However, she could not enter the middle city: for if she had entered, she would have made Samaria from Jerusalem. How often we see some in the Church scandalized by the heretical teachings and seeking how to answer their questions, yet not leaving the Church, let us say, she came to Samaria, or the region of Samaria up to the confessing people, up to the ears of God's people, up to the ears of Jerusalem. For what is said touches as well the gates of my people, it is to be understood in general, so that it may be supplied, it also touches even the gates of Jerusalem. Up to this point, against Samaria and against Jerusalem, let us see the rest, which follows.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Micah 1:8 captures the prophet Micah's profound personal lament and visceral response to God's impending judgment on Israel and Judah. Following a divine declaration of wrath against the idolatry and injustice prevalent in Samaria and Jerusalem, Micah expresses deep anguish through dramatic, public acts of mourning. His wailing, howling, and symbolic stripping are not merely expressions of sorrow but prophetic enactments of the humiliation and desolation that await his people, likening his cries to the mournful sounds of wild, desolate creatures. This verse powerfully conveys the prophet's identification with the suffering of his nation and the severe consequences of their persistent sin.
CONTEXT
Literary Context: Micah 1:8 immediately follows God's majestic and terrifying descent to execute judgment upon Samaria and Jerusalem (Micah 1:2-7). The preceding verses vividly describe the Lord's coming from His holy temple, causing mountains to melt and valleys to split, all in response to the "transgression of Jacob" and the "sins of the house of Israel." Samaria is specifically indicted for its idolatry, destined to become a heap of ruins. Verse 8 marks a dramatic shift from God's declaration to the prophet's personal, empathetic response. Micah internalizes the divine decree, embodying the sorrow and humiliation that will soon befall his people. This prophetic lament serves as a poignant interlude, emphasizing the gravity of the judgment and the prophet's deep solidarity with the condemned.
Historical & Cultural Context: Micah prophesied in the late 8th century BC, a period of immense political and spiritual turmoil. The northern kingdom of Israel (Samaria) was on the verge of collapse, eventually falling to Assyria in 722 BC. The southern kingdom of Judah, though surviving, faced constant threat and moral decay, mirroring the sins of its northern counterpart. Culturally, the actions described in Micah 1:8—wailing, howling, going stripped and naked—were recognized forms of extreme public mourning in the ancient Near East. Stripping off outer garments (not necessarily full nudity) symbolized destitution, humiliation, and impending captivity, as seen in other prophetic acts (e.g., Isaiah's symbolic nakedness). The comparison to "dragons" (likely jackals) and "owls" (ostriches) evokes the mournful, eerie sounds of creatures inhabiting desolate, ruined places, reinforcing the imagery of national devastation and abandonment.
Key Themes: This verse powerfully contributes to several overarching themes within the book of Micah and broader prophetic literature. It underscores the severity of divine judgment, demonstrating that God's justice is a righteous response to persistent sin, particularly idolatry and social injustice, which Micah condemns throughout his prophecy (e.g., Micah 2:1-2). The prophet's dramatic lament highlights the consequences of sin, illustrating that turning away from God leads to national humiliation and desolation. Furthermore, Micah's actions exemplify prophetic identification and empathy. He does not stand aloof from the coming suffering but embodies it, sharing in the anguish of his people even as he delivers the harsh message. This deep compassion is a hallmark of true prophetic ministry, echoing the lament of other prophets like Jeremiah, who wept over Jerusalem's impending destruction (e.g., Jeremiah 9:1).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Micah 1:8 is rich with powerful Imagery that paints a vivid picture of the prophet's profound grief and the impending desolation. The act of going "stripped and naked" is a potent Symbolism, representing the humiliation, destitution, and captivity that will befall Judah and Israel. This is not merely a personal expression of sorrow but a prophetic enactment, a visual sermon. The prophet employs Simile by comparing his wailing to the cries of "dragons" (jackals) and his mourning to "owls" (ostriches). These comparisons are highly effective, as both animals are associated with desolate, ruined places and known for their mournful, eerie sounds, thereby intensifying the sense of utter destruction and abandonment that will accompany divine judgment. The intensity of Micah's described actions also borders on Hyperbole, emphasizing the extreme nature of the distress and the gravity of the impending calamity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Micah's lament in this verse is a profound theological statement, revealing the heart of God through the prophet's empathetic response to sin and judgment. It underscores that divine judgment is not a detached, impersonal act, but a righteous and sorrowful consequence of humanity's rebellion. The prophet's willingness to embody the shame and suffering of his people reflects a deep understanding of God's own grief over sin, even as He executes justice. This passage highlights the interconnectedness of sin, suffering, and divine response, reminding us that persistent disobedience inevitably leads to lamentation and desolation. Yet, within this lament, there is also an implicit call to repentance, as the very act of mourning is an acknowledgment of the brokenness that sin brings, inviting a turning back to God for mercy and restoration.
REFLECTION AND APPLICATION
Micah's dramatic lament in this verse serves as a powerful and enduring call to spiritual sensitivity and empathy for believers today. In a world often desensitized to the consequences of sin, Micah's visceral grief reminds us that rebellion against God is not a trivial matter, but one that elicits profound sorrow and leads to genuine suffering. His willingness to identify with the humiliation of his people, even as he delivers God's stern message, challenges us to move beyond detached observation and to truly mourn over the brokenness caused by sin in our communities and the world. This passage invites us to cultivate a heart that grieves over injustice, idolatry, and spiritual apathy, prompting us to intercede for those caught in the grip of sin and to passionately proclaim the truth of God's holiness and His call to repentance. It is a reminder that genuine faith often involves a deep, empathetic connection to the pain and consequences of a fallen world, spurring us to action and prayer.
Questions for Reflection
FAQ
Why does Micah express such extreme grief and act in such a humiliating way?
Answer: Micah's extreme grief and humiliating actions are not merely personal emotional outbursts but deliberate, prophetic acts. In ancient Near Eastern culture, public displays of intense mourning—such as wailing, howling, and stripping off outer garments—were common expressions of profound sorrow, often associated with national calamity, death, or impending captivity. By adopting these actions, Micah personally identifies with the future suffering and humiliation of Israel and Judah. He embodies the message of judgment, serving as a living parable of the desolation and shame that will befall the nation due to its idolatry and injustice. This is similar to other prophetic acts, such as Isaiah walking naked and barefoot as a sign against Egypt and Cush, or Ezekiel's symbolic actions.
What do "dragons" and "owls" refer to in this context, and why are they used for comparison?
Answer: The Hebrew word translated "dragons" (H8577, tannîyn) in this context most likely refers to jackals or wild dogs, not mythical dragons. These animals are known for their mournful, eerie howls, especially in desolate or ruined places. Similarly, "owls" (H1323, bath and H3284, yaʻănâh, literally "daughters of the ostrich") refers to ostriches, which are known for their loud, booming, and often mournful cries, and are also associated with wilderness and desolation. Micah uses these animals in a simile to intensify the imagery of the coming judgment. Their mournful sounds symbolize the utter desolation, abandonment, and profound sorrow that will characterize the land and its people after God's judgment. The comparisons emphasize that the wailing will be as wild, unrestrained, and despairing as the cries of creatures inhabiting a desolate wasteland.
CHRIST-CENTERED FULFILLMENT
Micah's profound lament and identification with the suffering of his people find their ultimate and most complete fulfillment in the person and work of Jesus Christ. While Micah mourned the consequences of Israel's sin, Jesus, the Son of God, not only lamented over the spiritual blindness of Jerusalem (as seen in Luke 19:41-44) but also fully bore the shame, humiliation, and judgment for the sins of humanity. He "went stripped and naked" not merely in a symbolic act, but literally on the cross, where He was exposed and shamed for our iniquities (as described in Matthew 27:28-31). The "wailing like the dragons and mourning as the owls" that Micah anticipated for his people was ultimately absorbed by Christ Himself, who became sin for us (as in 2 Corinthians 5:21) and experienced the deepest anguish and abandonment, even crying out, "My God, my God, why have you forsaken me?" (Matthew 27:46). Through His suffering and death, Christ transformed the lamentable consequences of sin into the glorious possibility of redemption and eternal life, offering comfort and hope where there was only desolation (Romans 5:8). He is the one who truly identifies with our suffering, having experienced it fully, and through whom we find ultimate solace and restoration.