Zephaniah 2:1-3:8

New English Translation

Footnotes

1. Zephaniah 2:1 tn The Hebrew text combines a Hitpolel imperative of קָשַׁשׁ (qashash) with a Qal imperative of the same root. Elsewhere this root appears in the polel stem with the meaning “gather stubble.” Zephaniah’s command is ironic, implying the people are like stubble or straw. As such, they are vulnerable to the Lord’s fiery judgment that will quickly consume them (see 1:18). See Adele Berlin, Zephaniah (AB 25A), 96.
2. Zephaniah 2:1 tn Some relate this word to an Aramaic cognate meaning “to be ashamed.” With the negative particle it would then mean “unashamed” (cf. NIV “shameful”; NRSV “shameless”). However, elsewhere in biblical Hebrew the verb means “to desire,” or with the negative particle “undesirable.” Cf. also NEB “unruly.”
3. Zephaniah 2:2 tn Heb “before the giving birth of a decree.” For various alternative readings, see J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 187-88.
4. Zephaniah 2:2 tn The second half of the line reads literally, “like chaff it passes by a day.” The translation above assumes the “day” is the brief time God is giving the nation to repent. The comparison of this quickly passing opportunity to chaff is consistent with the straw imagery of v. 1.
5. Zephaniah 2:2 tn Heb “the fury of the anger of the Lord.” The synonyms are combined to emphasize the extreme degree of the Lord’s anger.
6. Zephaniah 2:2 tn Heb “comes upon.” This phrase occurs twice in this verse.
7. Zephaniah 2:3 tn Heb “seek the Lord,” but “favor” seems to be implied from the final line of the verse.
8. Zephaniah 2:3 tn Or “poor.” The precise referent of this Hebrew term is unclear. The word may refer to the economically poor or to the spiritually humble.
9. Zephaniah 2:3 tn The present translation assumes the Hebrew term מִשְׁפָּט (mishpat) here refers to God’s covenantal requirements and is a synonym for the Law. The word can mean “justice” and could refer more specifically to the principles of justice contained in the Law. In this case the phrase could be translated, “who have promoted the justice God demands.”
10. Zephaniah 2:3 tn Heb “Seek what is right.”
11. Zephaniah 2:3 tn Heb “Seek humility.”
12. Zephaniah 2:3 tn Heb “hidden.” Cf. NEB “it may be that you will find shelter”; NRSV “perhaps you may be hidden.”
13. Zephaniah 2:4 tn Or “for” (KJV, NAB, NASB, NRSV).
14. Zephaniah 2:4 tn There is a sound play here in the Hebrew text: the name Gaza (עַזָּה, ’azzah) sounds like the word translated “deserted” (עֲזוּבָה, ’azuvah).
15. Zephaniah 2:4 tn Or “a desolate place.”
16. Zephaniah 2:4 tn Heb “[As for] Ashdod, at noon they will drive her away.”sn The reference to noon may suggest a sudden, quick defeat (see Jer 6:4; 15:8).
17. Zephaniah 2:4 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).
18. Zephaniah 2:5 tn Heb “Kerethites,” a people settled alongside the Philistines in the coastal areas of southern Palestine (cf. 1 Sam 30:14; Ezek 25:16). They originally came from the island of Crete.
19. Zephaniah 2:5 tn Heb “I will destroy you so there is no inhabitant [remaining].”
20. Zephaniah 2:6 tn The NIV here supplies the phrase “where the Kerethites dwell” (“Kerethites” is translated in v. 5 as “the people who came from Crete”) as an interpretive gloss, but this phrase is not in the MT. The NAB likewise reads “the coastland of the Cretans,” supplying “Cretans” here.
21. Zephaniah 2:6 tn The Hebrew phrase here is נְוֹת כְּרֹת (n^evot k^erot). The first word is probably a plural form of נָוָה (navah, “pasture”). The meaning of the second word is unclear. It may be a synonym of the preceding word (cf. NRSV “pastures, meadows for shepherds”); there is a word כַּר (kar, “pasture”) in biblical Hebrew, but elsewhere it forms its plural with a masculine ending. Some have suggested the meaning “wells” or “caves” used as shelters (cf. NEB “shepherds’ huts”); in this case, one might translate, “The seacoast will be used for pasturelands; for shepherds’ wells/caves.”
22. Zephaniah 2:7 tn Heb “the remnant of the house of Judah.”
23. Zephaniah 2:7 tn Or “the coast will belong to the remnant of the house of Judah.”
24. Zephaniah 2:7 tc Heb “on them.” But there is no clear antecedent to match the masculine plural pronoun. It is preferable to emend the text from עֲלֵיהֶם (ʿalehem) to עַל־הַיָּם (ʿal hayyam, “by the sea”). This emendation assumes a transposition of letters and then an improper word division in the MT (cf. NEB “They shall pasture their flocks by the sea”). See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 192.
25. Zephaniah 2:7 tn The referent of the pronominal subject (“they”) is unclear. It may refer (1) to the shepherds (in which case the first verb should be translated, “pasture their sheep,” cf. NEB), or (2) to the Judahites occupying the area, who are being compared to sheep (cf. NIV, “there they will find pasture”).
26. Zephaniah 2:7 tn Or “will care for them.”
27. Zephaniah 2:7 tn Traditionally, “restore their captivity,” i.e., bring back their captives. This followed the understanding of the LXX and other versions (cf. KJV “turn away their captivity”). The Hebrew tradition is mixed, the consonantal text implies the reading שְׁבוּת (shevut) but it is vocalized as if שְׁבִית (shevit). It is more likely the noun means “fortunes” (HALOT 1386 s.v. שְׁבִית, שְׁבוּת) as in the expression “restore their fortunes” (cf. NEB, NASB, NIV, NRSV).
28. Zephaniah 2:8 tn Heb “who.” A new sentence was begun here in the translation for stylistic reasons.
29. Zephaniah 2:8 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.”
30. Zephaniah 2:9 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.”
31. Zephaniah 2:9 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.
32. Zephaniah 2:9 tn Or “The remnant of my people.”
33. Zephaniah 2:9 tn Heb “them.” The actual object of the plundering, “their belongings,” has been specified in the translation for clarity.
34. Zephaniah 2:9 tn Heb “[the] nation.” For clarity the “nation” has been specified as “Judah” in the translation.
35. Zephaniah 2:10 tn Heb “this is for them in place of their arrogance.”
36. Zephaniah 2:10 tn Heb “made great [their mouth?] against” (cf. the last phrase of v. 8).
37. Zephaniah 2:11 tn Heb “will be awesome over [or, “against”] them.”
38. Zephaniah 2:11 tn Or “certainly.”
39. Zephaniah 2:11 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.”
40. Zephaniah 2:11 tn Heb “and all the coastlands of the nations will worship [or, “bow down”] to him, each from his own place.”
41. Zephaniah 2:12 sn Though there is no formal introduction, these words are apparently spoken by the Lord (note my sword).
42. Zephaniah 2:12 tn Heb “Cushites.” This is traditionally assumed to refer to people from the region south of Egypt, i.e., Nubia or northern Sudan, referred to as “Ethiopia” by classical authors (not the more recent Abyssinia).
43. Zephaniah 2:12 tn Heb “Also you Cushites, who lie dead by my sword.”
44. Zephaniah 2:13 tn Heb “He”; the referent (the Lord) has been specified in the translation for clarity.
45. Zephaniah 2:13 tn Heb “he will stretch out his hand against the north.”
46. Zephaniah 2:13 tn Or “dry.”
47. Zephaniah 2:14 tn Heb “flocks.” The Hebrew word can refer to both flocks of sheep and herds of cattle.
48. Zephaniah 2:14 tn Heb “[and] all the wild animals of a nation.” How גוֹי (goy, “nation”) relates to what precedes is unclear. It may be an unusual expression or need emendation to another word. See J. J. M. Roberts, Nahum, Habakkuk, and Zephaniah (OTL), 193.
49. Zephaniah 2:14 tn The Hebrew text reads here גַּם־קָאַת גַּם־קִפֹּד (gam qaʾat gam qippod). The term קָאַת refers to some type of bird (see Lev 11:18; Deut 14:17) that was typically found near ruins (Isa 34:11); one of the most common translations is “owl” (cf. NEB “horned owl”; NIV, NRSV “desert owl”; contra NASB “pelican”). The term קִפֹּד may also refer to a type of bird (cf. NEB “ruffed bustard”; NIV, NRSV “screech owl”). Some suggest a rodent may be in view (cf. NASB “hedgehog”); this is not unreasonable, for a rodent or some other small animal would be able to sleep in the tops of pillars which would be lying in the ruins of the fallen buildings.
50. Zephaniah 2:14 tn Heb “a sound will sing in the window.” If some type of owl is in view, “hoot” is a more appropriate translation (cf. NEB, NRSV).
51. Zephaniah 2:14 tn Heb “rubble [will be] on the threshold.” “Rubble” translates the Hebrew word חֹרֶב (khorev, “desolation”). Some emend to עֹרֵב (ʿorev, “raven”) following the LXX and Vulgate; Adele Berlin translates, “A voice shall shriek from the window—a raven at the sill” (Zephaniah [AB 25A], 104).
52. Zephaniah 2:14 tn The meaning of the Hebrew word translated “cedar work” (so NASB, NRSV) is unclear; NIV has “the beams of cedar.”
53. Zephaniah 2:14 tn Heb “one will expose.” The subject is probably indefinite, though one could translate, “for he [i.e., God] will lay bare.”
54. Zephaniah 2:15 tn Heb “This is the proud city, the one that lives securely.” “This” refers to the previous description of how the city will turn out.
55. Zephaniah 2:15 tn Heb “the one who says in her heart [or mind].”
56. Zephaniah 2:15 tn Heb “I [am], and besides me there is no other.”
57. Zephaniah 2:15 tn Heb “hisses”; or “whistles.”
58. Zephaniah 2:15 sn Hissing (or whistling) and shaking the fist were apparently ways of taunting a defeated foe or an object of derision in the culture of the time.
59. Zephaniah 3:1 tn The present translation assumes מֹרְאָה (morʾah) is derived from רֹאִי (roʾi, “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.
60. Zephaniah 3:1 sn The following verses show that Jerusalem, personified as a woman (“she”), is the referent.
61. Zephaniah 3:2 tn Heb “she has not listened to a voice.” Refusing to listen is equated with disobedience.
62. Zephaniah 3:2 tn Heb “she has not received 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).
63. Zephaniah 3:2 tn Heb “draw near to.” The translation assumes that the expression “draw near to” refers to seeking God’s will (see 1 Sam 14:36).
64. Zephaniah 3:3 tn Or “officials.”
65. Zephaniah 3:3 tn Heb “her princes in her midst are roaring lions.” The metaphor has been translated as a simile (“as fierce as”) for clarity.
66. Zephaniah 3:3 tn Traditionally “judges.”
67. Zephaniah 3:3 tn Heb “her judges [are] wolves of the evening,” that is, wolves that prowl at night. The translation assumes an emendation to עֲרָבָה (ʿaravah, “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.
68. Zephaniah 3:3 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.
69. Zephaniah 3:4 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).
70. Zephaniah 3:4 tn Or “defiled the temple.”sn These priests defiled what is holy by not observing the proper distinctions between what is ritually clean and unclean (see Ezek 22:26).
71. Zephaniah 3:4 tn Heb “they treated [the] law violently.”
72. Zephaniah 3:5 tn The word “resides” is supplied for clarification.
73. Zephaniah 3:5 tn Or “he does no injustice.”
74. Zephaniah 3:5 tn Heb “gives”; or “dispenses.”
75. Zephaniah 3:5 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.”
76. Zephaniah 3:6 tn Heb “cut off.”
77. Zephaniah 3:6 tn Heb “corner towers”; NEB, NRSV “battlements.”
78. Zephaniah 3:6 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.
79. Zephaniah 3:6 tn Heb “so that there is no man, without inhabitant.”
80. Zephaniah 3:7 tn Heb “said.”
81. Zephaniah 3:7 tn Or “fear.” The second person verb form (“you will respect”) is feminine singular, indicating that personified Jerusalem is addressed. sn God’s judgment of the nations (v. 6) was an object lesson for Israel’s benefit.
82. Zephaniah 3:7 tn Or “dwelling place.”
83. Zephaniah 3:7 tn Heb “cut off.”
84. Zephaniah 3:7 tn Heb “all which I have punished her.” The precise meaning of this statement and its relationship to what precedes are unclear.
85. Zephaniah 3:7 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.
86. Zephaniah 3:8 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.
87. Zephaniah 3:8 tn Heb “when I arise for plunder.” The present translation takes עַד (ʿad) as “plunder.” Some, following the LXX, repoint the term עֵד (ʿed) 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 (l^eʿad) in a temporal sense (“forever”) and translates “once and for all” (Zephaniah [AB 25A], 133).
88. Zephaniah 3:8 tn Heb “for my decision is.”
89. Zephaniah 3:8 tn Or “certainly.”