Zephaniah 3 (NET)

Jerusalem is Corrupt

1 The filthy,1 stained city is as good as dead;

the city filled with oppressors is finished!2

2 She is disobedient;3

she refuses correction.4

She does not trust the Lord;

she does not seek the advice of5 her God.

3 Her princes6 are as fierce as roaring lions;7

her rulers8 are as hungry as wolves in the desert,9

who completely devour their prey by morning.10

4 Her prophets are proud;11

they are deceitful men.

Her priests defile what is holy;12

they break God’s laws.13

5 The just Lord resides14 within her;

he commits no unjust acts.15

Every morning he reveals16 his justice.

At dawn he appears without fail.17

Yet the unjust know no shame.

The Lord’s Judgment will Purify

6 “I destroyed18 nations;

their walled cities19 are in ruins.

I turned their streets into ruins;

no one passes through them.

Their cities are desolate;20

no one lives there.21

7 I thought,22 ‘Certainly you will respect23 me!

Now you will accept correction!’

If she had done so, her home24 would not be destroyed25

by all the punishments I have threatened.26

But they eagerly sinned

in everything they did.27

8 Therefore you must wait patiently28 for me,” says the Lord,

“for the day when I attack and take plunder.29

I have decided30 to gather nations together

and assemble kingdoms,

so I can pour out my fury on them –

all my raging anger.

For31 the whole earth will be consumed

by my fiery anger.

9 Know for sure that I will then enable

the nations to give me acceptable praise.32

All of them will invoke the Lord’s name when they pray,33

and will worship him in unison.34

10 From beyond the rivers of Ethiopia,35

those who pray to me36 will bring me tribute.

11 In that day you37 will not be ashamed of all your rebelliousness against me,38

for then I will remove from your midst those who proudly boast,39

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

12 I will leave in your midst a humble and meek group of people,40

and they will find safety in the Lord’s presence.41

13 The Israelites who remain42 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 sheep43 and lie down;

no one will terrify them.”

14 Shout for joy, Daughter Zion!44

Shout out, Israel!

Be happy and boast with all your heart, Daughter Jerusalem!

15 The Lord has removed the judgment against you;45

he has turned back your enemy.

Israel’s king, the Lord, is in your midst!

You no longer need to fear disaster.

16 On that day they will say46 to Jerusalem,

“Don’t be afraid, Zion!

Your hands must not be paralyzed from panic!47

17 The Lord your God is in your midst;

he is a warrior who can deliver.

He takes great delight in you;48

he renews you by his love;49

he shouts for joy over you.”50

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.51

19 Look, at that time I will deal with those who mistreated you.

I will rescue the lame sheep52

and gather together the scattered sheep.

I will take away their humiliation

and make the whole earth admire and respect them.53

20 At that time I will lead you –

at the time I gather you together.54

Be sure of this!55 I will make all the nations of the earth respect and admire you56

when you see me restore you,”57 says the Lord.

1tn 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. 2tn 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.sn The following verses show that Jerusalem, personified as a woman (“she”), is the referent. 3tn Heb “she does not hear a voice” Refusing to listen is equated with disobedience. 4tn 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). 5tn 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). 6tn Or “officials.” 7tn Heb “her princes in her midst are roaring lions.” The metaphor has been translated as a simile (“as fierce as”) for clarity. 8tn Traditionally “judges.” 9tn 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. 10tn 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. 11sn 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). 12tn Or “defile the temple.”sn These priests defile what is holy by not observing the proper distinctions between what is ritually clean and unclean (see Ezek 22:26). 13tn Heb “they treat violently [the] law.” 14tn The word “resides” is supplied for clarification. 15tn Or “he does no injustice.” 16tn Heb “gives”; or “dispenses.” 17tn 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.” 18tn Heb “cut off.” 19tn Heb “corner towers”; NEB, NRSV “battlements.” 20tn This Hebrew verb (צָדָה, tsadah) occurs only here in the OT, but its meaning is established from the context and from an Aramaic cognate. 21tn Heb “so that there is no man, without inhabitant.” 22tn Heb “said.” 23tn 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. 24tn Or “dwelling place.” 25tn Heb “cut off.” 26tn Heb “all which I have punished her.” The precise meaning of this statement and its relationship to what precedes are unclear. 27tn 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. 28tn 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. 29tn 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). 30tn Heb “for my decision is.” 31tn Or “certainly.” 32tn Heb “Certainly [or perhaps, “For”] then I will restore to the nations a pure lip.”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. 33tn Heb “so that all of them will call on the name of the Lord.” 34tn Heb “so that [they] will serve him [with] one shoulder.” 35tn 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). 36tn 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.sn It is not certain if those who pray to me refers to the converted nations or to God’s exiled covenant people. 37sn The second person verbs and pronouns are feminine singular, indicating that personified Jerusalem is addressed here. 38tn Heb “In that day you not be ashamed because of all your actions, [in] which you rebelled against me.” 39tn Heb “the arrogant ones of your pride.” 40tn 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. 41tn Heb “and they will take refuge in the name of the Lord.”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. 42tn Or “the remnant of Israel.” 43tn The words “peacefully like sheep” are supplied in the translation for clarification. 44sn This phrase is used as an epithet for the city and the nation. “Daughter” may seem extraneous in English but consciously joins the various epithets and metaphors of Israel and Jerusalem as a woman, a device used to evoke sympathy from the reader. 45tn Heb “your judgments,” that is, “the judgments directed against you.” The translation reflects the implications of the parallelism. 46tn Heb “it will be said.” The passive construction has been translated as active for stylistic reasons. 47tn Heb “your hands must not go limp.” 48tn Heb “he rejoices over you with joy.” 49tc The MT reads, “he is silent in his love,” but this makes no sense in light of the immediately preceding and following lines. Some take the Hiphil verb form as causative (see Job 11:3) rather than intransitive and translate, “he causes [you] to be silent by his love,” that is, “he soothes [you] by his love.” The present translation follows the LXX and assumes an original reading יְחַדֵּשׁ (yÿkhaddesh, “he renews”) with ellipsis of the object (“you”). 50tn Heb “he rejoices over you with a shout of joy.” 51tn 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. 52tn The word “sheep” is supplied for clarification. As in Mic 4:6-7, the exiles are here pictured as injured and scattered sheep whom the divine shepherd rescues from danger. 53tn Heb “I will make them into praise and a name, in all the earth, their shame.” The present translation assumes that “their shame” specifies “them” and that “name” stands here for a good reputation. 54tn In this line the second person pronoun is masculine plural, indicating that the exiles are addressed. 55tn Or “for.” 56tn Heb “I will make you into a name and praise among all the peoples of the earth.” Here the word “name” carries the nuance of “good reputation.” 57tn Heb “when I restore your fortunes to your eyes.” See the note on the phrase “restore them” in 2:7.