What Does Micah 7:2 Mean in the King James?
The good man is perished out of the earth: and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net.
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
The “good man” is the person shaped by faithful love, and Micah says that person has vanished while brother has become prey.
THE MEANING
You are looking at a human world where the person shaped by faithful love is missing, straightness has no place, and people stalk one another for blood. The violence reaches into kinship: a brother hunts his brother as if he were quarry.
WHAT THIS UNDOES
This undoes the assumption that shared blood guarantees safety: here, the brother is the hunted target.
THE ROOT
חָסִיד
chasid
GROWS FROM
חסד
chesed
Faithful love; loyal kindness.
“good man” in this verse is chasid. Micah does not say merely that respectable people are scarce: the chasid, the person embodying faithful love, has vanished from the human world. The next clause says no one is upright, so relational faithfulness and straight dealing disappear together.
ALSO GROWS
chesed: Faithful love.
חֶסֶד
It names the quality embodied by the “good man,” showing that his goodness is rooted in loyal care.
chasidim: Faithful ones.
חֲסִידִים
This plural form makes clear that the verse mourns the disappearance of people marked by faithful love.
אָבַד
avad
GROWS FROM
אבד
avad
Be lost; perish.
“perished” in this verse is avad. The verb pictures the faithful one as lost from the earth, making absence the verse’s first wound. The focus is on a world from which this person is missing.
ALSO GROWS
avedah: A lost thing.
אֲבֵדָה
It carries the same sense of something gone missing, sharpening the force of “perished out of the earth.”
avadon: Destruction.
אֲבַדּוֹן
This related form shows how the root can name the condition or place of loss.
יָצוּדוּ
yatsudu
GROWS FROM
צוד
tsud
Hunt; chase and capture.
“hunt” in this verse is yatsudu. The same root names both the hunter and the game; Micah makes the brother the object pursued. Violence here is not abstract hostility: kinship is remade as predator and prey.
ALSO GROWS
tsayid: Game; hunted prey.
צַיִד
It names what the hunter seeks, exposing the role forced onto the brother in this verse.
tsayad: Hunter.
צַיָּד
It names the pursuer and makes the verse’s hunting image concrete.
THE PATTERN
When faithful love drains from a community, people become predators of one another, even within their own families.
To the chief Musician upon Sheminith, A Psalm of David. Help, LORD; for the godly man ceaseth; for the faithful fail from among the children of men.And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death.THE THREAD
To the chief Musician upon Sheminith, A Psalm of David. Help, LORD; for the godly man ceaseth; for the faithful fail from among the children of men.The “godly man” here is חָסִיד (chasid, a person marked by faithful love), the same word Micah calls the “good man.” Both verses name the disappearance of faithful love among people; Micah then shows what fills the vacancy, as predation reaches even the brother.
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