King James Version

What Does Micah 3:5 Mean?

Micah 3:5 in the King James Version says “Thus saith the LORD concerning the prophets that make my people err, that bite with their teeth, and cry, Peace; and he ...” — study this verse from Micah chapter 3 with commentary, cross-references, and original Hebrew word analysis.

“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.”

Micah 3:5 · KJV

Peace

Context

3

Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron.

4

Then shall they cry unto the LORD, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings.

5

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.

6

Therefore night shall be unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them. that: vision: Heb. from a vision that: divine: Heb. from divining

7

Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips; for there is no answer of God. lips: Heb. upper lip

Read Micah 3 full chapter

Commentary

KJV Study Commentary
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. God now turns from corrupt rulers (vv. 1-4) to false prophets. הַנְּבִיאִים הַמַּתְעִים אֶת־עַמִּי (ha-nevi'im hama'tim et-ammi, "the prophets that make my people err") indicts those who lead people astray. תָעָה (ta'ah) means to wander, go astray, or be deceived. These aren't true prophets who occasionally stumble but false prophets whose ministry actively misleads.

The phrase הַנֹּשְׁכִים בְּשִׁנֵּיהֶם וְקָרְאוּ שָׁלוֹם (ha-noshkhim be-sheneihem ve-qare'u shalom, "who bite with their teeth and cry Peace") exposes mercenary motivation. They "bite"—possibly meaning eat/chew (being well-fed) or bite like animals seeking prey. When paid, they proclaim שָׁלוֹם (shalom, "peace, prosperity, well-being")—false assurance that all is well. But וַאֲשֶׁר לֹא־יִתֵּן עַל־פִּיהֶם וְקִדְּשׁוּ עָלָיו מִלְחָמָה (va'asher lo-yiten al-pihem ve-qidshu alav milchamah, "and he that putteth not into their mouths, they prepare war against him")—refuse to pay them, and they declare war (pronounce judgment).

This exposes prophetic prostitution: their message depends on payment, not God's word. True prophets speak God's message regardless of consequences (Jeremiah 1:17-19; Ezekiel 2:6-7). False prophets tailor messages to sponsors—prosperity to the wealthy, judgment on the poor. Jesus warned of false prophets in sheep's clothing (Matthew 7:15); Paul condemned those who preach for dishonest gain (Titus 1:11; 1 Timothy 6:5).

KJV Study — Public Domain

Historical & Cultural Context

Ancient Israel had professional prophets attached to royal courts and religious shrines who prophesied for fees. Legitimate prophets like Samuel and Elijah received support (1 Samuel 9:7-8; 1 Kings 17:9-16), but this degenerated into mercenary prophecy. By Micah's era, prophets functioned as hired guns—pronouncing blessing on paying clients and curses on non-payers. Jeremiah later faced these prophets who proclaimed "Peace, peace" when no peace existed (Jeremiah 6:14, 8:11). Ezekiel condemned prophets who "divine for money" (Ezekiel 13:19, 22:25-28). Micah 3:11 summarizes: "The prophets thereof divine for money: yet will they lean upon the LORD." They combined mercenary practice with religious pretense—a deadly combination.

Reflection Questions

  1. How can we distinguish true prophetic ministry from mercenary religious professionals who tailor messages to donors?
  2. What does it mean to 'make people err'—what responsibility do teachers/preachers bear for leading people astray?
  3. In what ways might modern religious leaders proclaim 'peace' to paying supporters while declaring 'war' on those who don't contribute?

Original Language Analysis

Hebrew · 20 words
כֹּ֚ה1 of 20
H3541

properly, like this, i.e., by implication, (of manner) thus (or so); also (of place) here (or hither); or (of time) now

אָמַ֣ר2 of 20

“Thus saith”

H559

to say (used with great latitude)

יְהוָ֔ה3 of 20

“the LORD”

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god

עַל4 of 20
H5921

above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications

הַנְּבִיאִ֖ים5 of 20

“concerning the prophets”

H5030

a prophet or (generally) inspired man

הַמַּתְעִ֣ים6 of 20

“err”

H8582

to vacillate, i.e., reel or stray (literally or figuratively); also causative of both

אֶת7 of 20
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

עַמִּ֑י8 of 20

“that make my people”

H5971

a people (as a congregated unit); specifically, a tribe (as those of israel); hence (collectively) troops or attendants; figuratively, a flock

הַנֹּשְׁכִ֤ים9 of 20

“that bite”

H5391

to strike with a sting (as a serpent); figuratively, to oppress with interest on a loan

בְּשִׁנֵּיהֶם֙10 of 20

“with their teeth”

H8127

a tooth (as sharp); specifically ivory; figuratively, a cliff

וְקָרְא֣וּ11 of 20

“and cry”

H7121

to call out to (i.e., properly, address by name, but used in a wide variety of applications)

שָׁל֔וֹם12 of 20

“Peace”

H7965

safe, i.e., (figuratively) well, happy, friendly; also (abstractly) welfare, i.e., health, prosperity, peace

וַאֲשֶׁר֙13 of 20
H834

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc

לֹא14 of 20
H3808

not (the simple or abs. negation); by implication, no; often used with other particles

יִתֵּ֣ן15 of 20

“and he that putteth”

H5414

to give, used with greatest latitude of application (put, make, etc.)

עַל16 of 20
H5921

above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications

פִּיהֶ֔ם17 of 20

“not into their mouths”

H6310

the mouth (as the means of blowing), whether literal or figurative (particularly speech); specifically edge, portion or side; adverbially (with prepos

וְקִדְּשׁ֥וּ18 of 20

“they even prepare”

H6942

to be (causatively, make, pronounce or observe as) clean (ceremonially or morally)

עָלָ֖יו19 of 20
H5921

above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications

מִלְחָמָֽה׃20 of 20

“war”

H4421

a battle (i.e., the engagement); generally, war (i.e., war-fare)

Study Guide

Historical Context

This verse is found in the book of Micah. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Micah 3:5 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Micah 3:5 from Treasury of Scripture Knowledge

Jeremiah 14:14-15Jeremiah 6:14Jeremiah 23:32Isaiah 9:15-16Ezekiel 22:25-29Ezekiel 13:10-16

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