Zefanya 1:11

1:11 Wail, you who live in the market district, ¹ 

for all the merchants ²  will disappear ³ 

and those who count money ⁴  will be removed. ⁵ 

Zefanya 2:4

Judgment on Surrounding Nations

2:4 Indeed, ⁶  Gaza will be deserted ⁷ 

and Ashkelon will become a heap of ruins. ⁸ 

Invaders will drive away the people of Ashdod by noon, ⁹ 

and Ekron will be overthrown. ¹⁰ 

Zefanya 3:4

3:4 Her prophets are proud; ¹¹ 

they are deceitful men.

Her priests defile what is holy; ¹² 

they break God’s laws. ¹³ 

Zefanya 3:10

3:10 From beyond the rivers of Ethiopia, ¹⁴ 

those who pray to me ¹⁵  will bring me tribute.

Zefanya 3:18

3:18 “As for those who grieve because they cannot attend the festivals –

I took them away from you;

they became tribute and were a source of shame to you. ¹⁶ 

[1:11]  ¹ tn Heb “in the Mortar.” The Hebrew term מַכְתֵּשׁ (makhtesh, “mortar”) is apparently here the name of a low-lying area where economic activity took place.

[1:11]  ² tn Or perhaps “Canaanites.” Cf. BDB 489 s.v. I and II כְּנַעֲנִי. Translators have rendered the term either as “the merchant people” (KJV, NKJV), “the traders” (NRSV), “merchants” (NEB, NIV), or, alternatively, “the people of Canaan” (NASB).

[1:11]  ³ tn Or “be destroyed.”

[1:11]  ⁴ tn Heb “weigh out silver.”

[1:11]  ⁵ tn Heb “be cut off.” In the Hebrew text of v. 11b the perfect verbal forms emphasize the certainty of the judgment, speaking of it as if it were already accomplished.

[2:4]  ⁶ tn Or “for” (KJV, NAB, NASB, NRSV).

[2:4]  ⁷ tn There is a sound play here in the Hebrew text: the name Gaza (עַזָּה, ’azzah) sounds like the word translated “deserted” (עֲזוּבָה, ’azuvah).

[2:4]  ⁸ tn Or “a desolate place.”

[2:4]  ⁹ tn Heb “[As for] Ashdod, at noon they will drive her away.”

[2:4]  sn The reference to noon may suggest a sudden, quick defeat (see Jer 6:4; 15:8).

[2:4]  ¹⁰ tn Heb “uprooted.” There is a sound play here in the Hebrew text: the name “Ekron” (עֶקְרוֹן, ’eqron) sounds like the word translated “uprooted” (תֵּעָקֵר, te’aqer).

[3:4]  ¹¹ 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]  ¹² 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]  ¹³ tn Heb “they treat violently [the] law.”

[3:10]  ¹⁴ 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]  ¹⁵ 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.

[3:18]  ¹⁶ tn Heb “The ones grieving from an assembly I gathered from you they were, tribute upon her, a reproach.” Any translation of this difficult verse must be provisional at best. The present translation assumes three things: (1) The preposition מִן (min) prefixed to “assembly” is causal (the individuals are sorrowing because of the assemblies or festivals they are no longer able to hold). (2) מַשְׂאֵת (mas’et) means “tribute” and refers to the exiled people being treated as the spoils of warfare (see R. D. Patterson, Nahum, Habakkuk, Zephaniah [WEC], 385-86). (3) The third feminine singular suffix refers to personified Jerusalem, which is addressed earlier in the verse (the pronominal suffix in “from you” is second feminine singular). For other interpretive options see Adele Berlin, Zephaniah (AB 25A), 146.