What Does Micah 3:5 Mean in the King James?
Thus saith the LORD concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him.
The analysis reads the King James wording.
King James Version The King James Version, first published in 1611. Selah Verse shows the standard text.
THE KEY
Their “Peace” is a bargain: those who feed the prophets receive reassurance, while those who do not face prepared war.
THE MEANING
This verse names a voice that calls its arrangement peace while it consumes the people it claims to guide. Its reassurance lasts while its mouth is filled; when someone withholds provision, that same voice turns against them and prepares war.
WHAT THIS UNDOES
The verse undoes the belief that a public claim of peace proves someone seeks wholeness; reassurance can coexist with exploitation and threat.
THE ROOT
הַנֹּשְׁכִים
hannoshkhim
GROWS FROM
נשך
nashakh
to bite or nip
“bite” in this verse is hannoshkhim. The same root also names interest taken on a loan, giving the image of biting an economic edge. Here, the prophets’ reassurance is bound to what they receive: withholding provision exposes the threat beneath it.
ALSO GROWS
nashakh: to bite or nip
נָשַׁךְ
This is the verb pictured in the prophets’ teeth.
neshekh: interest charged on a loan; usury
נֶשֶׁךְ
This branch connects the bite to extraction, sharpening the verse’s image of leaders who feed on people.
הַמַּתְעִים
hamat'im
GROWS FROM
תעה
ta'ah
to wander or go astray; in a causative form, to lead someone astray
“err” in this verse is hamat'im. The verb is causative: these speakers do not merely wander; they make others wander. The verse exposes guidance itself as a force that can move a people off course.
ALSO GROWS
ta'ah: to wander or go astray
תָּעָה
This is the underlying movement hidden in the English “err.”
mat'eh: one who misleads or causes another to wander
מַתְעֶה
This branch brings out the prophets’ active role in leading people astray.
שָׁלוֹם
shalom
GROWS FROM
שלם
sh-l-m
to be whole, complete, or sound
“Peace” in this verse is shalom. This word carries the sense of wholeness, not merely a quiet interval. The claim of wholeness stands beside biting and war-making, exposing the gap between what the prophets announce and what their actions produce.
ALSO GROWS
shalem: whole, complete, sound
שָׁלֵם
This branch makes the wholeness within their spoken “Peace” visible.
shillem: to repay or make restitution
שִׁלֵּם
This branch links the root to making something whole through repayment, a contrast to peace offered only while the prophets are fed.
THE PATTERN
A proclamation of peace can conceal harm when it is severed from the wholeness it names.
Because, even because they have seduced my people, saying, Peace; and there was no peace; and one built up a wall, and, lo, others daubed it with untempered morter:They have healed also the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace.For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.THE THREAD
They have healed also the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace.Jeremiah repeats שָׁלוֹם (shalom, wholeness), then exposes the gap between that announcement and the wound left untreated. Micah shows how the false announcement is maintained: the speaker feeds on people and turns against anyone who withholds.
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