Be pained, and bring forth, O daughter of Zion, As a travailing woman, For now, thou goest forth from the city, And thou hast dwelt in the field, And thou hast gone unto Babylon, There thou art delivered, There redeem thee doth Jehovah from the hand of thine enemies.
Micah 4:8 And thou, O tower of Eder, Fort of the daughter of Zion, unto thee it cometh, Yea, come in hath the former rule, The kingdom to the daughter of Jerusalem.
Micah 4:9 Now, why dost thou shout aloud? A king--is there none in thee? Hath thy counsellor perished, That taken hold of thee hath pain as a travailing woman?
Micah 4:10 Be pained, and bring forth, O daughter of Zion, As a travailing woman, For now, thou goest forth from the city, And thou hast dwelt in the field, And thou hast gone unto Babylon, There thou art delivered, There redeem thee doth Jehovah from the hand of thine enemies.
Micah 4:11 And now, gathered against thee have been many nations, who are saying: `Let her be defiled, and our eyes look on Zion.'
Micah 4:12 They have not known the thoughts of Jehovah, Nor have they understood His counsel, For He hath gathered them as a sheaf <FI>into<Fi> a threshing-floor.
The verse centers on "pained", "bring", "forth", "daughter", "zion", "travailing", "woman", and "thou". It is saying that the verse draws attention to "pained" and "bring", so its meaning should be read from those terms before moving to application.
The nearby context moves from verse 9's "Now why dost thou shout aloud A..." into verse 11's "And now gathered against thee have been...", so "pained" and "bring" belong inside that flow. In Micah context, the local focus is covenant, worship, and faithfulness.
A plain takeaway is to answer the verse's own emphasis on "pained" and "bring" with trust shaped by these words, not by a vague optimism outside the passage.