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 of people pressing anxiously together, as distinguished from gedūd, an invading troop.” The verb hithgōdēd does not mean here to scratch one's self or make incisions (Deu 14:1, etc.), but, as in Jer 5:7, to press or crowd together; and the thought is this: Now crowd together with fear in a troop, for he (sc., the enemy) sets, or prepares, a siege against us. In עלינוּ the prophet includes himself in the nation as being a member of it. He finds himself in spirit along with the people besieged Zion. The siege leads to conquest; for it is only in consequence of this that the judge of Israel can be smitten with the rod upon the cheek, i.e., be shamefully ill treated (compare 1Ki 22:24; Psa 3:8; Job 16:10). The judge of Israel, whether the king or the Israelitish judges comprehended in one, cannot be thought of as outside the city at the time when the city is besieged. Of all the different effects of the siege of the city the prophet singles out only this one, viz., the ill-treatment of the judge, because “nothing shows more clearly how much misery and shame Israel will have to endure for its present sins” (Caspari). “The judge of Israel” is the person holding the highest office in Israel. This might be the king, as in Amo 2:3 (cf. 1Sa 8:5-6, 1Sa 8:20), since the Israelitish king was the supreme judge in Israel, or the true possessor of the judicial authority and dignity. But the expression is hardly to be restricted to the king, still less is it meant in distinction from the king, as pointing back to the time when Israel had no king, and was only governed by judges; but the judge stands for the king here, on the one hand with reference to the threat in Mic 3:1, Mic 3:9, Mic 3:11, where the heads and princes of Israel are described as unjust and ungodly judges, and on the other hand as an antithesis to mōshēl in Mic 5:2. As the Messiah is not called king there, but mōshēl, ruler, as the possessor of supreme authority; so here the possessor of judicial authority is called shōphēt, to indicate the reproach which would fall upon the king and the leaders of the nation on account of their unrighteousness. The threat in this verse does not refer, however, to the Roman invasion. Such an idea can only be connected with the assumption already refuted, that Mic 4:11-13 point to the times of the Maccabees, and no valid argument can be adduced to support it. In the verse before us the prophet reverts to the oppression predicted in Mic 4:9 and Mic 4:10, so that