Zefanya 1:2-3

The Lord’s Day of Judgment is Approaching

1:2 “I will destroy ¹  everything from the face of the earth,” says the Lord.

1:3 “I will destroy people and animals;

I will destroy the birds in the sky

and the fish in the sea.

(The idolatrous images of these creatures will be destroyed along with evil people.) ² 

I will remove ³  humanity from the face of the earth,” says the Lord.

Zefanya 2:8-11

2:8 “I have heard Moab’s taunts

and the Ammonites’ insults.

They ⁴  taunted my people

and verbally harassed those living in Judah. ⁵ 

2:9 Therefore, as surely as I live,” says the Lord who commands armies, the God of Israel,

“be certain that Moab will become like Sodom

and the Ammonites like Gomorrah.

They will be overrun by weeds, ⁶ 

filled with salt pits, ⁷ 

and permanently desolate.

Those of my people who are left ⁸  will plunder their belongings; ⁹ 

those who are left in Judah ¹⁰  will take possession of their land.”

2:10 This is how they will be repaid for their arrogance, ¹¹ 

for they taunted and verbally harassed ¹²  the people of the Lord who commands armies.

2:11 The Lord will terrify them, ¹³ 

for ¹⁴  he will weaken ¹⁵  all the gods of the earth.

All the distant nations will worship the Lord in their own lands. ¹⁶ 

Zefanya 3:1-13

Jerusalem is Corrupt

3:1 The filthy, ¹⁷  stained city is as good as dead;

the city filled with oppressors is finished! ¹⁸ 

3:2 She is disobedient; ¹⁹ 

she refuses correction. ²⁰ 

She does not trust the Lord;

she does not seek the advice of ²¹  her God.

3:3 Her princes ²²  are as fierce as roaring lions; ²³ 

her rulers ²⁴  are as hungry as wolves in the desert, ²⁵ 

who completely devour their prey by morning. ²⁶ 

3:4 Her prophets are proud; ²⁷ 

they are deceitful men.

Her priests defile what is holy; ²⁸ 

they break God’s laws. ²⁹ 

3:5 The just Lord resides ³⁰  within her;

he commits no unjust acts. ³¹ 

Every morning he reveals ³²  his justice.

At dawn he appears without fail. ³³ 

Yet the unjust know no shame.

The Lord’s Judgment will Purify

3:6 “I destroyed ³⁴  nations;

their walled cities ³⁵  are in ruins.

I turned their streets into ruins;

no one passes through them.

Their cities are desolate; ³⁶ 

no one lives there. ³⁷ 

3:7 I thought, ³⁸  ‘Certainly you will respect ³⁹  me!

Now you will accept correction!’

If she had done so, her home ⁴⁰  would not be destroyed ⁴¹ 

by all the punishments I have threatened. ⁴² 

But they eagerly sinned

in everything they did. ⁴³ 

3:8 Therefore you must wait patiently ⁴⁴  for me,” says the Lord,

“for the day when I attack and take plunder. ⁴⁵ 

I have decided ⁴⁶  to gather nations together

and assemble kingdoms,

so I can pour out my fury on them –

all my raging anger.

For ⁴⁷  the whole earth will be consumed

by my fiery anger.

3:9 Know for sure that I will then enable

the nations to give me acceptable praise. ⁴⁸ 

All of them will invoke the Lord’s name when they pray, ⁴⁹ 

and will worship him in unison. ⁵⁰ 

3:10 From beyond the rivers of Ethiopia, ⁵¹ 

those who pray to me ⁵²  will bring me tribute.

3:11 In that day you ⁵³  will not be ashamed of all your rebelliousness against me, ⁵⁴ 

for then I will remove from your midst those who proudly boast, ⁵⁵ 

and you will never again be arrogant on my holy hill.

3:12 I will leave in your midst a humble and meek group of people, ⁵⁶ 

and they will find safety in the Lord’s presence. ⁵⁷ 

3:13 The Israelites who remain ⁵⁸  will not act deceitfully.

They will not lie,

and a deceitful tongue will not be found in their mouth.

Indeed, they will graze peacefully like sheep ⁵⁹  and lie down;

no one will terrify them.”

[1:2]  ¹ tn The Hebrew text combines the infinitive absolute of אָסַף (’asaf, “gather up, sweep away”) with a Hiphil prefixed first person form of סוּף (suf, “come to an end”; see Jer 8:13 for the same combination). This can be translated literally, “Sweeping away, I will bring to an end.” Some prefer to emend the text so that the infinitive and finite form of the verb are from the same root (“I will certainly sweep away,” if from אָסַף [cf. NEB, NIV, NRSV]; “I will certainly bring to an end,” if from סוּף). For a discussion of proposals see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 167, 169.

[1:3]  ² tn Heb “And the stumbling blocks [or, “ruins”] with the evil”; or “the things that make the evil stumble.” The line does not appear in the original form of the LXX; it may be a later scribal addition. The present translation assumes the “stumbling blocks” are idolatrous images of animals, birds, and fish. See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 167, and Adele Berlin, Zephaniah (AB), 73-74.

[1:3]  ³ tn Heb “cut off.”

[2:8]  ⁴ tn Heb “who.” A new sentence was begun here in the translation for stylistic reasons.

[2:8]  ⁵ tn Heb “and they made great [their mouth?] against their territory.” Other possible translation options include (1) “they enlarged their own territory” (cf. NEB) and (2) “they bragged about [the size] of their own territory.”

[2:9]  ⁶ tn The Hebrew text reads מִמְשַׁק חָרוּל (mimshaq kharul, “[?] of weeds”). The meaning of the first word is unknown. The present translation (“They will be overrun by weeds”) is speculative, based on the general sense of the context. For a defense of “overrun” on linguistic grounds, see R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 347. Cf. NEB “a pile of weeds”; NIV “a place of weeds”; NRSV “a land possessed by nettles.”

[2:9]  ⁷ tn The Hebrew text reads וּמִכְרֵה־מֶלַח (umikhreh-melakh, “and a [?] of salt”). The meaning of the first word is unclear, though “pit” (NASB, NIV, NRSV; NKJV “saltpit”), “mine,” and “heap” (cf. NEB “a rotting heap of saltwort”) are all options. The words “filled with” are supplied for clarification.

[2:9]  ⁸ tn Or “The remnant of my people.”

[2:9]  ⁹ tn Heb “them.” The actual object of the plundering, “their belongings,” has been specified in the translation for clarity.

[2:9]  ¹⁰ tn Heb “[the] nation.” For clarity the “nation” has been specified as “Judah” in the translation.

[2:10]  ¹¹ tn Heb “this is for them in place of their arrogance.”

[2:10]  ¹² tn Heb “made great [their mouth?] against” (cf. the last phrase of v. 8).

[2:11]  ¹³ tn Heb “will be awesome over [or, “against”] them.”

[2:11]  ¹⁴ tn Or “certainly.”

[2:11]  ¹⁵ tn The meaning of this rare Hebrew word is unclear. If the meaning is indeed “weaken,” then this line may be referring to the reduction of these gods’ territory through conquest (see Adele Berlin, Zephaniah [AB 25A], 110-11). Cf. NEB “reduce to beggary”; NASB “starve”; NIV “when he destroys”; NRSV “shrivel.”

[2:11]  ¹⁶ tn Heb “and all the coastlands of the nations will worship [or, “bow down”] to him, each from his own place.”

[3:1]  ¹⁷ tn The present translation assumes מֹרְאָה (mor’ah) is derived from רֹאִי (ro’i,“excrement”; see Jastrow 1436 s.v. רֳאִי). The following participle, “stained,” supports this interpretation (cf. NEB “filthy and foul”; NRSV “soiled, defiled”). Another option is to derive the form from מָרָה (marah, “to rebel”); in this case the term should be translated “rebellious” (cf. NASB, NIV “rebellious and defiled”). This idea is supported by v. 2. For discussion of the two options, see HALOT 630 s.v. I מרא and J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 206.

[3:1]  ¹⁸ tn Heb “Woe, soiled and stained one, oppressive city.” The verb “is finished” is supplied in the second line. On the Hebrew word הוֹי (hoy, “ah, woe”), see the note on the word “dead” in 2:5.

[3:1]  sn The following verses show that Jerusalem, personified as a woman (“she”), is the referent.

[3:2]  ¹⁹ tn Heb “she does not hear a voice” Refusing to listen is equated with disobedience.

[3:2]  ²⁰ tn Heb “she does not receive correction.” The Hebrew phrase, when negated, refers elsewhere to rejecting verbal advice (Jer 17:23; 32:33; 35:13) and refusing to learn from experience (Jer 2:30; 5:3).

[3:2]  ²¹ tn Heb “draw near to.” The present translation assumes that the expression “draw near to” refers to seeking God’s will (see 1 Sam 14:36).

[3:3]  ²² tn Or “officials.”

[3:3]  ²³ tn Heb “her princes in her midst are roaring lions.” The metaphor has been translated as a simile (“as fierce as”) for clarity.

[3:3]  ²⁴ tn Traditionally “judges.”

[3:3]  ²⁵ tn Heb “her judges [are] wolves of the evening,” that is, wolves that prowl at night. The translation assumes an emendation to עֲרָבָה (’aravah, “desert”). For a discussion of this and other options, see Adele Berlin, Zephaniah (AB 25A), 128. The metaphor has been translated as a simile (“as hungry as”) for clarity.

[3:3]  ²⁶ tn Heb “they do not gnaw [a bone] at morning.” The precise meaning of the line is unclear. The statement may mean these wolves devour their prey so completely that not even a bone is left to gnaw by the time morning arrives. For a discussion of this and other options, see Adele Berlin, Zephaniah (AB 25A), 129.

[3:4]  ²⁷ sn Applied to prophets, the word פֹּחֲזִים (pokhazim, “proud”) probably refers to their audacity in passing off their own words as genuine prophecies from the Lord (see Jer 23:32).

[3:4]  ²⁸ tn Or “defile the temple.”

[3:4]  sn These priests defile what is holy by not observing the proper distinctions between what is ritually clean and unclean (see Ezek 22:26).

[3:4]  ²⁹ tn Heb “they treat violently [the] law.”

[3:5]  ³⁰ tn The word “resides” is supplied for clarification.

[3:5]  ³¹ tn Or “he does no injustice.”

[3:5]  ³² tn Heb “gives”; or “dispenses.”

[3:5]  ³³ tn Heb “at the light he is not missing.” Note that NASB (which capitalizes pronouns referring to Deity) has divided the lines differently: “Every morning He brings His justice to light; // He does not fail.”

[3:6]  ³⁴ tn Heb “cut off.”

[3:6]  ³⁵ tn Heb “corner towers”; NEB, NRSV “battlements.”

[3:6]  ³⁶ tn This Hebrew verb (צָדָה, tsadah) occurs only here in the OT, but its meaning is established from the context and from an Aramaic cognate.

[3:6]  ³⁷ tn Heb “so that there is no man, without inhabitant.”

[3:7]  ³⁸ tn Heb “said.”

[3:7]  ³⁹ tn Or “fear.” The second person verb form (“you will respect”) is feminine singular, indicating that personified Jerusalem is addressed.

[3:7]  sn God’s judgment of the nations (v. 6) was an object lesson for Israel’s benefit.

[3:7]  ⁴⁰ tn Or “dwelling place.”

[3:7]  ⁴¹ tn Heb “cut off.”

[3:7]  ⁴² tn Heb “all which I have punished her.” The precise meaning of this statement and its relationship to what precedes are unclear.

[3:7]  ⁴³ tn Heb “But they got up early, they made corrupt all their actions.” The phrase “they got up early” probably refers to their eagerness to engage in sinful activities.

[3:8]  ⁴⁴ tn The second person verb form (“you must wait patiently”) is masculine plural, indicating that a group is being addressed. Perhaps the humble individuals addressed earlier (see 2:3) are in view. Because of Jerusalem’s sin, they must patiently wait for judgment to pass before their vindication arrives.

[3:8]  ⁴⁵ tn Heb “when I arise for plunder.” The present translation takes עַד (’ad) as “plunder.” Some, following the LXX, repoint the term עֵד (’ed) and translate, “as a witness” (cf. NASB, NIV, NRSV). In this case the Lord uses a legal metaphor to picture himself as testifying against his enemies. Adele Berlin takes לְעַד (lÿ’ad) in a temporal sense (“forever”) and translates “once and for all” (Zephaniah [AB 25A], 133).

[3:8]  ⁴⁶ tn Heb “for my decision is.”

[3:8]  ⁴⁷ tn Or “certainly.”

[3:9]  ⁴⁸ tn Heb “Certainly [or perhaps, “For”] then I will restore to the nations a pure lip.”

[3:9]  sn I will then enable the nations to give me acceptable praise. This apparently refers to a time when the nations will reject their false idol-gods and offer genuine praise to the one true God.

[3:9]  ⁴⁹ tn Heb “so that all of them will call on the name of the Lord.”

[3:9]  ⁵⁰ tn Heb “so that [they] will serve him [with] one shoulder.”

[3:10]  ⁵¹ tn Or “Nubia”; Heb “Cush.” “Cush” is traditionally assumed to refer to the region south of Egypt, i.e. Nubia or northern Sudan, referred to as “Ethiopia” by classical authors (not the more recent Abyssinia).

[3:10]  ⁵² tn Heb “those who pray to me, the daughter of my dispersed ones.” The meaning of the phrase is unclear. Perhaps the text is corrupt at this point or a proper name should be understood. For a discussion of various options see Adele Berlin, Zephaniah (AB 25A), 134-35.

[3:10]  sn It is not certain if those who pray to me refers to the converted nations or to God’s exiled covenant people.

[3:11]  ⁵³ sn The second person verbs and pronouns are feminine singular, indicating that personified Jerusalem is addressed here.

[3:11]  ⁵⁴ tn Heb “In that day you not be ashamed because of all your actions, [in] which you rebelled against me.”

[3:11]  ⁵⁵ tn Heb “the arrogant ones of your pride.”

[3:12]  ⁵⁶ tn Heb “needy and poor people.” The terms often refer to a socioeconomic group, but here they may refer to those who are humble in a spiritual sense.

[3:12]  ⁵⁷ tn Heb “and they will take refuge in the name of the Lord.”

[3:12]  sn Safety in the Lord’s presence. From the time the Lord introduced his special covenant name (Yahweh) to Moses, it served as a reminder of his protective presence as Israel’s faithful deliverer.

[3:13]  ⁵⁸ tn Or “the remnant of Israel.”

[3:13]  ⁵⁹ tn The words “peacefully like sheep” are supplied in the translation for clarification.