Book of Micah
 * The Heading (1:1): As is typical of prophetic books, an anonymous editor has supplied the name of the prophet, an indication of his time of activity, and an identification of his speech as the “word of Yahweh”, a generic term carrying a claim to prophetic legitimacy and authority. Samaria and Jerusalem are given prominence as the foci of the prophet’s attention. * Judgement against Samaria (1:2&ndash;7): Drawing upon ancient traditions for depicting a theophany, the prophet depicts the coming of Yahweh to punish the city, whose sins are idolatry and the abuse of the poor. * Warnings to the cities of Judah (1:8&ndash;16): Samaria has fallen, Judah is next. Micah describes the destruction of the lesser towns of Judah (referring to the invasion of Judah by Sennacherib, 701&nbsp;BC). For these passages of doom on the various cities, the device paronomasia is used. Paronomasia is a literary device which 'plays' on the sound of each word for literary effect. For example, the inhabitants of Beth-le-aphrah (“house of dust”) are told to “roll yourselves in the dust.” 1:14. Though most of the Paronomasia is lost in translation, it is the equivalent of ‘Ashdod shall be but ashes,’ where the fate of the city matches its name. * Misuse of power denounced (2:1&ndash;5): Denounces those who appropriate the land and houses of others. The context may be simply the amassing wealth for its own sake, or could be connected with the militarisation of the region for the expected Assyrian attack. * Threats against the prophet (2:6&ndash;11): The prophet is warned not to prophesy. He answers that the rulers are harming God's people, and want to listen only to those who advocate the virtues of wine. * A later promise (2:12&ndash;13): These verses assume that judgement has already fallen and Israel is already scattered abroad. * Judgement on wicked Zion (3:1&ndash;4): Israel's rulers are accused of gaining more wealth at the expense of the poor, by any means. The metaphor of flesh being torn illustrates the length to which the ruling classes and socialites would go to further increase their wealth. Prophets are corrupt, seeking personal gain. Jerusalem's rulers believe that God will always be with them, but God will be with his people, and Jerusalem will be destroyed. * Zion's future hope (4:1&ndash;5) This is a later passage, almost identical with Isaiah 2:2&ndash;4. Zion (meaning the Temple) will be rebuilt, but by God, and based not on violence and corruption but on the desire to learn God's laws and live in peace. * Further promises to Zion (4:6&ndash;7) This is another later passage, promising Zion that she will once more enjoy her former independence and power. * Deliverance from Distress in Babylon (4:9&ndash;5:1) The similarities to Isaiah 41:15&ndash;16 and the references to Babylon suggest the period of this material, although it is unclear whether a period during or after the siege of 586 is meant. Despite their trials, God will not desert his people. * The promised ruler from Bethlehem (5:1&ndash;14): This passage is usually dated to the exile. Although chapters 4:9-10 have said that there is "no king in Zion", these chapters predict a new military ruler will emerge from Bethlehem, the traditional home of the Davidic monarchy, to restore the security of Israel. Assyria will be stricken, and Israel's punishment will lead to the punishment of the nations. * A Covenant lawsuit (6:1&ndash;5): Yahweh accuses Israel (the people of Judah) of breaking the covenant through their lack of justice and honesty, after the pattern of the kings of Israel (northern kingdom) * Torah Liturgy (6:6&ndash;8): Micah speaks on behalf of the community asking what they should do in order to get back on God's good side. Micah then responds in V. 8 by showing what God requires: "to Do Justice, and to Love Kindness, and to Walk Humbly with your God." Thus declaring that the burnt offering of both animals and humans (which may have been practiced in Judah under Kings Ahaz and Manasseh) is not necessary for God. * The City as a Cheat (6:9&ndash;16): The city is reprimanded for its dishonest trade practices. * Lament (7:1&ndash;7): The first passage in the book in the first person: whether it comes from Micah himself is disputed. Honesty and decency have vanished, families are filled with strife. * A song of fallen Jerusalem (7:8&ndash;10): The first person voice continues, but now it is the city who speaks. She recognises that her destruction is deserved punishment from God. The recognition gives grounds for hope that God is still with her. * A prophecy of restoration (7:11&ndash;13): Fallen Jerusalem is promised that she will be rebuilt and that her power will be greater than ever (a contrast with the vision of peace in 4:1-5). * A prayer for future prosperity (7:14&ndash;17): The mood switches from a request for power to grateful astonishment at God's mercy.