Zephaniah · Chapter 2

V. 1. Gather yourselves-Call a solemn assembly, proclaim a fast. Not desired-Or, not desirous. Unwilling to return, and unworthy to be received on your return.

Verse 1. Gather yourselves] Others, sift yourselves. Separate the chaff from the wheat, before the judgments of God fall upon you. O nation not desired—unlovely, not delighted in; hated because of your sin. The Israelites are addressed.

Verses 1, 2. Gather yourselves together, &c. — Assemble yourselves to make a public humiliation: see Joel 2:16. O nation not desired — Or coveted, as the word ãskn properly signifies. The Vulgate renders it, non amabilis, not lovely; and the Greek, to apaideuton, uninstructed, or, that will not receive instruction; that is, not to be amended but by the discipline of God’s judgments. Before the decree bring forth, before the day, &c. — Before the decree of God shall bring forth the day that shall be like the passing of chaff; that is, wherein the wicked shall be dispersed, as the chaff is by the wind. God’s consuming the wicked is often compared in Scripture to the dispersing of chaff.

Verse 1. Gather yourselves together, for fasting and prayer, oh nation not desired, whose practices are lothed and abhorred; a nation whom God will not own as his chosen people.

EXHORTATION TO REPENTANCE, 1-3.

As the Book of Zephaniah is arranged now, Zephaniah 2:1-3, is connected closely with Zephaniah 2:4-15. The exhortation to repentance (Zephaniah 2:1-3) is thought to be enforced by the announcement of a terrible judgment upon all nations of the earth, Judah and Jerusalem included (Zephaniah 2:4-3:8). It seems preferable, however, to consider these verses the conclusion of chapter i, since a call to repentance addressed to Judah has a more natural connection with a threat upon Judah (Zephaniah 1:2-18) than with a threat upon the nations (Zephaniah 2:4-15).

1. Gather yourselves together, yea, gather together — The meaning of the Hebrew underlying this translation is uncertain. The verb seems to be a derivative from a noun stubble, chaff, straw; hence its primary meaning is to “gather straw” or “stubble” (Exodus 5:7, 12). This is not suitable here. In Numbers 15:32, 33, and in 1 Kings 17:12, it is joined to the noun “wood,” which indicates that it may be used in the more general sense, “gather.” This is the meaning given to the verb in this passage in the ancient versions as well as by the English translators. Some have suggested “bow yourselves, and be bowed,” or “turn pale, and be pale,” or “be ashamed, yea, be ashamed,” but these meanings cannot be established for the Hebrew verb. In view of the uncertainty it is not strange that various emendations have been suggested, but certainty cannot be had. If the common English translation is retained the interpretation also is uncertain. Some interpret the expressions metaphorically in the sense of “recollect yourselves,” as if the prophet were exhorting the people to search their hearts, to consider their ways, not to permit any longer their minds to be distracted by the things contrary to the will of Jehovah. This would be very appropriate, but it is doubtful whether this metaphorical meaning can be given to the verb. Others understand it literally, either in the sense of coming together for a religious assembly, or in the sense of crowding together in terror. An appeal to attend a religious assembly is out of place here, and the other interpretation takes no notice of the close connection that exists between verses 1, 2. Much uncertainty remains. The most suitable verb would be, “be ashamed, yea, be ashamed.” O nation not desired — R.V., “O nation that hath no shame.” The common meaning of the verb is “to long,” “to desire,” “to yearn” (Genesis 31:30; Job 14:15), but “not desired,” or margin, “not desirous,” seems inappropriate here. If the idea inherent in the verb is retained it would be better to render, “O people which has no longing” (that is, for God), but if this were the thought “for God” could not be omitted (compare Psalm 84:2). The rendering “that hath no shame,” which is very appropriate here, finds support in Talmudic usage, and is not altogether foreign to the root meaning of the Hebrew verb, “to be pale” or “colorless.” The Hebrew term for silver is derived from the same root, literally, “the pale metal.” Paleness is caused by fright or terror. Now, to the Hebrew to be ashamed was practically the same as to be confounded, both ideas being expressed by the same verb; one is ashamed because he is confounded. Hence, to be pale (as a result of fright) may be equivalent to to be ashamed. A suitable sense would be secured by reading the verse, “Be ashamed, yea, be ashamed, O people that hath no shame.” The prophet, after announcing the terrible judgment, looks about him and sees that his message has produced no effect. Aroused by the indifference of the listeners, he appeals to them to give some expression of contrition, else they will be utterly annihilated.

V. 2. The decree-Before God’s decree is put in execution. The day-Before the day of your calamities. As the chaff-Carry you away as the wind carries chaff away.

Verses 1, 2. Gather yourselves together, &c. — Assemble yourselves to make a public humiliation: see Joel 2:16. O nation not desired — Or coveted, as the word ãskn properly signifies. The Vulgate renders it, non amabilis, not lovely; and the Greek, to apaideuton, uninstructed, or, that will not receive instruction; that is, not to be amended but by the discipline of God’s judgments. Before the decree bring forth, before the day, &c. — Before the decree of God shall bring forth the day that shall be like the passing of chaff; that is, wherein the wicked shall be dispersed, as the chaff is by the wind. God’s consuming the wicked is often compared in Scripture to the dispersing of chaff.

Verse 2 presents the reason for the earnest appeal in verse 1, but the present Hebrew text cannot be correct. On the basis of LXX. and Peshitto the text may be reconstructed to read, “Before you become as the drifting chaff, before the fierce anger of Jehovah come upon you, before there come upon you the day of Jehovah’s wrath.” The meaning of this is clear. Unless the sinners repent they will be swept away by the fierce wrath of Jehovah like chaff before the wind (see on Hosea 13:3). The last two clauses of this reconstructed text, as of the present text, look very much alike, and many consider the last one an explanatory duplicate of the preceding, added at a later time. This suggestion is supported by the Hexaplar Syriac version, which indicates by critical marks that the last clause was not in the original LXX. text; on the other hand, there are some Hebrew manuscripts which contain the last clause but omit the preceding. Either might be omitted without affecting the sense.

V. 3. Seek-Fear, worship, depend on him alone. Ye meek-Ye humble ones. Wrought his judgment-Obeyed his precepts. Seek

righteousness-Continue therein. Seek meekness-Patiently wait on the just and merciful God. Hid-Under the wing of Divine Providence.

Verse 3. Ye meek of the earth] ywn[ anavey, ye oppressed and humbled of the land.

It may be ye shall be hid] The sword has not a commission against you. Ask God, and he will be a refuge to you from the storm and from the tempest.

Verse 3. Seek ye the Lord, all ye meek — Here the prophet addresses some others, different from those addressed before, namely, the few pious, who still remained in Jerusalem and Judah amidst the general corruption; which have wrought his judgment — Who have obeyed his laws, and done his will. Seek righteousness — That is, continue to seek it; persevere in the practice of every branch of piety and virtue. Seek meekness — Patiently wait on the holy and gracious God. It may be ye shall be hid, &c. — That ye shall be protected and preserved by the divine providence, amidst the dangers and calamities of that dreadful time, when God shall execute his judgments.

Ver. 3. It may be ye shall be hid from the general scourge. Jeremiah uses the same words in Jeremiah 36:3. The avenging arm becomes weak, when mortals are truly contrite.

Verse 3 offers the one way of escape. It is worthy of note, however, that salvation is offered only to the meek; the “shameless” nation is doomed. Seek ye Jehovah — See on Zephaniah 1:6, and reference there. Meek of the earth — Since the inhabitants of Judah are addressed, it seems better to translate “of the land” (as in Zephaniah 1:18). The meek are those who walk humbly before Jehovah (see on Micah 6:8). Which have wrought his judgment — Better, R.V., “that have kept his ordinances”; such as are found, for example, in Isaiah 1:16, 17; Micah 6:8. By doing these they have secured the favor of Jehovah; now they are exhorted to be even more zealous in doing the things acceptable to Jehovah. In the day of Jehovah’s anger — See on Zephaniah 1:15,

18. It may be ye shall be hid — As one may find a place of shelter in the tempest, so the meek may be sheltered in the day of Jehovah (Isaiah 26:20). Even in the darkest hour the prophets maintain their confidence in the salvation of a remnant (see on Amos 5:15).

V. 4. For-It is time to seek God; for your neighbours, as well as you, shall be destroyed. Gaza-A chief city of the Philistines. They-The Babylonians. Shall drive-Into captivity. At the noon day-It shall be taken by force at noon.

Verse 4. Gaza shall be forsaken] This prophecy is against the Philistines. They had been greatly harassed by the kings of Egypt; but were completely ruined by Nebuchadnezzar, who took all Phœnicia from the Egyptians; and about the time of his taking Tyre, devastated all the seignories of the Philistines. This ruin we have seen foretold by the other prophets, and have already remarked its exact fulfilment.

Verses 4-7. For Gaza shall be forsaken — The prophet digresses here to foretel the fate of some cities and nations bordering on Judea; probably with a view to show that when Judea should be invaded, and Jerusalem attacked, there would be no place for the Jews to escape to, since all the neighbouring cities would be brought to ruin, as well as those of Judea. Nebuchadnezzar, as history informs us, took many of the cities of the Philistines. Wo to the inhabitants of the sea-coasts — Wo to the Philistines who live upon the coast of the Mediterranean sea: compare Ezekiel 25:16, where, as well as here, they are called Cherethites, or Cherethims. The LXX. read, paroikoi Krhtwn, strangers of the Cretans. They are supposed to have been a colony removed from Crete to Palestine. O Canaan, the land of the Philistines, I will even destroy thee — The Canaanites, properly so called, were the same with the Philistines, and seated in that part of Palestine: see Joshua 13:3. And the sea-coast shall be dwellings for shepherds — The merchants, who inhabited there before, being driven far away by the calamities of the times, or carried into captivity, and no others resorting thither. And the coast shall be for the remnant of the house of Judah — This is a declaration that the sea-coasts, of which the Philistines should be dispossessed, should afterward come into the possession of the Jewish people, namely, after their return from their captivity; and that they should feed their flocks there, which should lie down in the evening in the desolate or ruined houses of Ashkelon.

Ver. 4. Gaza shall be forsaken—Ashkelon, Ashdod, and Ekron shall be rooted up. Gaza was a primitive city, given to Judah. Joshua 15:47. 1 Samuel 6:17. It was a frontier town leading to Egypt, situate about sixty five miles south-west of Jerusalem, and one of the five cities occupied by the Philistines, the sore and bitter enemies of the Israelites. It stands pleasantly on an eminence. The beach being open, it has no harbour, and boats approach with difficulty. It threw off the Hebrew yoke in the weaker days of Jotham and Ahaz; but was reconquered by Hezekiah. 2 Kings 18:8. Psammiticus, king of Egypt, took all the five cities of the Philistines; and about four years after the fall of Jerusalem, Nebuchadnezzar overran all Phœnicia, and ruined Egypt. So the word of the Lord was fulfilled, as in Jeremiah 25:17, 20, when he made all the kings of Philistia and the adjacent nations drink the cup of his wrath. The rest of the Philistines, says the prophet, shall perish. Amos 1:8. Ezekiel 25:15, 16.

THE JUDGMENT UPON THE NATIONS, 4-15.

It is high time to look for shelter, for already the judgment is falling upon the surrounding nations, and soon it will reach Judah and Jerusalem (see introductory remarks on Zephaniah 1:2-18, and on Zephaniah 2:1-3). The nations whose destruction is announced are (1) Philistia (4-7),

(2) Moab, (3) Ammon (8-10), (4) Ethiopia (12), (5) Assyria (13-15). On the originality of these verses see Introduction, pp. 518ff. 4-7. The doom of Philistia. Gaza… Ashkelon… Ashdod… Ekron — See on Amos 1:6-8. Gath is again absent. Shall be forsaken — Depopulated. The original contains a word play which it is difficult to reproduce in English; some attempt it by reading, “Gaza shall be forgotten.” Drive out Ashdod — That is, the inhabitants of Ashdod. At the noonday — Of uncertain meaning. Perhaps the thought is that it will be taken after a brief assault, lasting only from morning till noon, that is, with ease (compare Jeremiah 15:8). A similar expression is found in an inscription of Esarhaddon, “Memphis, his capital, I took in the half of the day” — at noonday; here also the emphasis seems to be on the brevity of time in which the city was taken. Shall be rooted up — Another word play in the original. The expression implies complete destruction.

V. 5. The inhabitants-All the Philistines. Cherethites-Or destroyers, men that were stout, fierce, and terrible to their neighbours. O Canaan-That part that the Philistines kept by force from the Jews.

Verse 5. The sea-coasts, the nation of the Cherethites] The sea-coasts mean all the country lying on the Mediterranean coast from Egypt to Joppa and Gaza. The Cherethites—the Cretans who were probably a colony of the Phœnicians. See on 1 Samuel 30:14, and Amos 9:7.

Verses 4-7. For Gaza shall be forsaken — The prophet digresses here to foretel the fate of some cities and nations bordering on Judea; probably with a view to show that when Judea should be invaded, and Jerusalem attacked, there would be no place for the Jews to escape to, since all the neighbouring cities would be brought to ruin, as well as those of Judea. Nebuchadnezzar, as history informs us, took many of the cities of the Philistines. Wo to the inhabitants of the sea-coasts — Wo to the Philistines who live upon the coast of the Mediterranean sea: compare Ezekiel 25:16, where, as well as here, they are called Cherethites, or Cherethims. The LXX. read, paroikoi Krhtwn, strangers of the Cretans. They are supposed to have been a colony removed from Crete to Palestine. O Canaan, the land of the Philistines, I will even destroy thee — The Canaanites, properly so called, were the same with the Philistines, and seated in that part of Palestine: see Joshua 13:3. And the sea-coast shall be dwellings for shepherds — The merchants, who inhabited there before, being driven far away by the calamities of the times, or carried into captivity, and no others resorting thither. And the coast shall be for the remnant of the house of Judah — This is a declaration that the sea-coasts, of which the Philistines should be dispossessed, should afterward come into the possession of the Jewish people, namely, after their return from their captivity; and that they should feed their flocks there, which should lie down in the evening in the desolate or ruined houses of Ashkelon.

Ver. 5. Woe to the inhabitants of the sea coast— the Cherethites. These were colonies of Crete. 1 Samuel 30:14. The guards in David’s court were raised out of those families. 2 Samuel 8:18.

Verse 5 continues the threat upon the Philistines in the form of a woe. Inhabitants of the seacoast — Literally, the line of the sea; that is, the narrow strip stretching along the sea. The territory of the Philistines was located along the Mediterranean coast. Nation of the Cherethites — In apposition to the preceding (see on Amos 1:6-8; 9:7; compare 1 Samuel 30:14). O Canaan — Since the prophet is concerned only with the Philistines, Canaan must denote Philistia, as is made clear also by the phrase which immediately follows, “the land of the Philistines.” According to Joshua 13:1-3, the territory of the Philistines was thought a part of Canaan, but it is doubtful whether Canaan could be used as a synonym of Philistia. The text is improved if the word is omitted — “The word of Jehovah is against you (or, better, against thee), O land of the Philistines.” The destruction is to be so complete that not a single inhabitant will be left. If these threats were written originally in the Kinah meter (see on Amos 5:1-3), the rhythm becomes greatly improved by an additional alteration of the text, so that verse 5 will read, “Woe, inhabitants of the seacoast, nation of the Cherethites! I will destroy thee, that there shall be no inhabitant, land of the Philistines.”

The general thought of verse 6 is clear, but in details there is much uncertainty. The text may have suffered in transmission; LXX., which differs considerably from the Hebrew, reads, “And Crete shall become dwelling places for shepherds, and folds for flocks.” This involves the omission of one expression from the Hebrew, “the seacoast,” which might have been repeated accidentally from verse 5, the transposition of two words, and a change in the vocalization of another. Crete — Not the island of Crete, but Philistia; the former is supposed to have been the original home of the Philistines (see on Amos 9:7). The term “Cherethites” (verse 5) is derived from the same word. To improve the rhythm some omit even the word translated “Crete,” which might be “a mere transcriptional duplicate of the preceding word, as the letters forming the two words are frequently confused.” With this omission verse 6 would read, “And it (the land of the Philistines) shall become dwellings (or, pastures, Amos 1:2) for shepherds, and folds for flocks.” Marti goes still further and, continuing 5b, reads, “And thou shalt become.…” Whether any of these emendations are accepted or not, the meaning remains the same; the land of the Philistines is to be so completely deserted that shepherds will be able to pasture and fold their flocks wherever they like.

V. 6. For shepherds-Instead of cities full of rich citizens, there shall be only cottages for shepherds.

Verse 6. And the sea-coasts shall be dwellings] Newcome considers trk keroth as a proper name, not cottages or folds. The Septuagint have Krhth, Crete, and so has the Syriac. Abp. Secker notes, Alibi non extat trk, et forte notat patriam twn כרתים. “The word trk is not found elsewhere, and probably it is the name of the country of the Cherethim.”

Verses 4-7. For Gaza shall be forsaken — The prophet digresses here to foretel the fate of some cities and nations bordering on Judea; probably with a view to show that when Judea should be invaded, and Jerusalem attacked, there would be no place for the Jews to escape to, since all the neighbouring cities would be brought to ruin, as well as those of Judea. Nebuchadnezzar, as history informs us, took many of the cities of the Philistines. Wo to the inhabitants of the sea-coasts — Wo to the Philistines who live upon the coast of the Mediterranean sea: compare Ezekiel 25:16, where, as well as here, they are called Cherethites, or Cherethims. The LXX. read, paroikoi Krhtwn, strangers of the Cretans. They are supposed to have been a colony removed from Crete to Palestine. O Canaan, the land of the Philistines, I will even destroy thee — The Canaanites, properly so called, were the same with the Philistines, and seated in that part of Palestine: see Joshua 13:3. And the sea-coast shall be dwellings for shepherds — The merchants, who inhabited there before, being driven far away by the calamities of the times, or carried into captivity, and no others resorting thither. And the coast shall be for the remnant of the house of Judah — This is a declaration that the sea-coasts, of which the Philistines should be dispossessed, should afterward come into the possession of the Jewish people, namely, after their return from their captivity; and that they should feed their flocks there, which should lie down in the evening in the desolate or ruined houses of Ashkelon.

THE JUDGMENT UPON THE NATIONS, 4-15.

It is high time to look for shelter, for already the judgment is falling upon the surrounding nations, and soon it will reach Judah and Jerusalem (see introductory remarks on Zephaniah 1:2-18, and on Zephaniah 2:1-3). The nations whose destruction is announced are (1) Philistia (4-7),

(2) Moab, (3) Ammon (8-10), (4) Ethiopia (12), (5) Assyria (13-15). On the originality of these verses see Introduction, pp. 518ff. 4-7. The doom of Philistia. Gaza… Ashkelon… Ashdod… Ekron — See on Amos 1:6-8. Gath is again absent. Shall be forsaken — Depopulated. The original contains a word play which it is difficult to reproduce in English; some attempt it by reading, “Gaza shall be forgotten.” Drive out Ashdod — That is, the inhabitants of Ashdod. At the noonday — Of uncertain meaning. Perhaps the thought is that it will be taken after a brief assault, lasting only from morning till noon, that is, with ease (compare Jeremiah 15:8). A similar expression is found in an inscription of Esarhaddon, “Memphis, his capital, I took in the half of the day” — at noonday; here also the emphasis seems to be on the brevity of time in which the city was taken. Shall be rooted up — Another word play in the original. The expression implies complete destruction.

V. 7. The coast-The sea-coast, the land of the Philistines. The remnant-That survive the captivity. Shall feed-Their flocks. In the houses-In places where these formerly stood. They-Both shepherds and flocks. Shall visit-In mercy.

Verse 7. The coast shall be for the remnant] Several devastations fell on the Philistines. Gaza was ruined by the army of Alexander the Great, and the Maccabees finally accomplished all that was predicted by the prophets against this invariably wicked people. They lost their polity, and were at last obliged to receive circumcision.

Verses 4-7. For Gaza shall be forsaken — The prophet digresses here to foretel the fate of some cities and nations bordering on Judea; probably with a view to show that when Judea should be invaded, and Jerusalem attacked, there would be no place for the Jews to escape to, since all the neighbouring cities would be brought to ruin, as well as those of Judea. Nebuchadnezzar, as history informs us, took many of the cities of the Philistines. Wo to the inhabitants of the sea-coasts — Wo to the Philistines who live upon the coast of the Mediterranean sea: compare Ezekiel 25:16, where, as well as here, they are called Cherethites, or Cherethims. The LXX. read, paroikoi Krhtwn, strangers of the Cretans. They are supposed to have been a colony removed from Crete to Palestine. O Canaan, the land of the Philistines, I will even destroy thee — The Canaanites, properly so called, were the same with the Philistines, and seated in that part of Palestine: see Joshua 13:3. And the sea-coast shall be dwellings for shepherds — The merchants, who inhabited there before, being driven far away by the calamities of the times, or carried into captivity, and no others resorting thither. And the coast shall be for the remnant of the house of Judah — This is a declaration that the sea-coasts, of which the Philistines should be dispossessed, should afterward come into the possession of the Jewish people, namely, after their return from their captivity; and that they should feed their flocks there, which should lie down in the evening in the desolate or ruined houses of Ashkelon.

Verse 7 adds to the threat of the destruction of the Philistines the promise that the “remnant of Judah” shall possess the territory deserted by its present inhabitants. A similar promise is found in Amos 9:12. The English translation of the first clause, “And the coast shall be for the remnant of the house of Judah,” disregards the grammatical construction of the original, which can be rendered only, “And it (the land of the Philistines, verse 5) shall be a portion for the remnant of the house of Judah.” The ordinary English translation follows substantially LXX., which reads, however, “the seacoast.” Remnant of the house of Judah — Must be identical with the “meek” of verse 3, who escape the judgment by heeding the prophet’s exhortation. Shall feed — R.V. adds rightly, “their flocks.” They — The remnant. The grammatical construction is according to sense. Thereupon — Upon what? If the text is correct the reference must be to the “pastures” of verse 6 (for the grammatical inaccuracy involved in the use of a masculine pronoun referring to a feminine noun compare G.-K., 135o). Wellhausen divides the word and transposes one letter, so that it reads “by the sea” instead of “upon them.” This would remove the grammatical peculiarity. In the houses of Ashkelon shall they lie down in the evening — During the day they will feed their flocks in the fields of the Philistines; when darkness sets in they seek shelter in their towns. Ashkelon represents the Philistine towns in general; it seems to be selected rather than any other for rhythmical reasons. The closing sentence gives the cause of the transformation in the fortunes of Judah, or at least of the remnant. God shall visit them — In mercy. The same word is used frequently in the sense of “punish,” that is, visit in judgment (compare 1:8, 9). Turn away their captivity — R.V., “bring back their captivity,” or, restore their fortune. The expression does not presuppose the exile as accomplished, nor even the expectation of an exile (see on Hosea 6:11; Amos 9:15; and p. 133).

Marti and others reject verse 7 in its present form as a later addition (see p. 518), but the former thinks that the verse contains some original elements. These he finds, in a corrupt form, in the second and third clauses of the verse; as restored by him they read, continuing verse 6, “In thy ruins they lie down, they shall feed by the sea.” The subject of the verbs he takes to be Arab nomads.

V. 8. I-God. Magnified themselves-Invading their frontiers.

Verse 8. I have heard the reproach of Moab] God punished them for the cruel part they had taken in the persecutions of the Jews; for when they lay under the displeasure of God, these nations insulted them in the most provoking manner. See on Amos 1:13, and the parallel texts in the margin.

Verses 8-11. I have heard the reproach of Moab, and the revilings of Ammon — These countries were destroyed by Nebuchadnezzar, about five years after the destruction of Jerusalem: see the places referred to in the margin, where, as well as here, they are threatened with destruction, for their insulting over the Jews in their calamities. And magnified themselves against their border — Have invaded their territories: see Jeremiah 49:1. Surely Moab shall be as Sodom, and Ammon as Gomorrah — Proverbial expressions signifying utter destruction; and a perpetual desolation — That shall never more be possessed by its former inhabitants. The residue of my people shall spoil them — Judas Maccabeus and his brethren subdued the Ammonites: see 1 Mac. 5:6. “But this and the seventh verse,” says Lowth, “will receive their utmost completion at the general restoration of the Jewish nation. Those that then escape, and return from their several dispersions, are elsewhere called by the name of the residue, and the remnant:” compare chap. 3:13; and see note on Micah 4:7. The Lord will be terrible unto them — Or, The Lord, who is to be feared, is against, or above them, and will make it appear that he is terrible in his judgments. For he will famish all the gods of the earth — Such as Dagon, Chemosh, Moloch, &c., all those that are gods nowhere else but upon the earth, among the deceived sons of earth, vile, spurious gods. Though their altars are now filled with sacrifices, and their bowls run over, as if it were designed to make them fat, they shall be famished, or starved, by being deprived of their sacrifices and drink-offerings. Instead of, He will famish, Houbigant reads, He will dissipate: but it is justly observed by Bishop Warburton, that the expression, as it stands in our version, is noble, alluding to the popular superstitions of paganism, which conceived that the gods were nourished by the steam of sacrifices. And men shall worship him, every one from his place — Or, in his place: that is, not only at Jerusalem, but everywhere: see the margin. Even all the isles of the heathen — “By the earth the Jews understood the great continent of all Asia and Africa, to which they had access by land; and by the isles of the sea they understood the places to which they sailed by sea, particularly all Europe.” — Sir I. Newton, on Daniel, p. 216. Chrysostom cites this passage, according to the version of the LXX., and applies it to gospel times, as an argument against the Jews, and surely it was chiefly meant of those times; for never were the false gods so famished, or so destroyed, as they were by the preaching of the gospel. Then especially did men, in every place where the gospel prevailed, worship the true God alone. It is true, many of the people, among whom the Jews were dispersed in the time of their captivity, and also with whom they had commerce after their return, were instructed by them in the knowledge of the one living and true God; yet, what is said here seems to be much more applicable to the times of the gospel, than to any conversion of the heathen to the worship of Jehovah, which was ever effected by the Jews, before Christ sent out his apostles to preach his gospel through all the world.

8-11. The doom of Moab and Ammon. On the location of these nations see comments on Amos 1:13-15; 2:1-3. I have heard — The evil deeds and words of the Moabites and Ammonites have reached the ear of Jehovah (compare Genesis 4:10; 18:20). Reproach… revilings — Expressed not only in words, but also in hostile attacks upon the territory of the Hebrews. These were not confined to any one period, but continued throughout the entire history (compare Numbers 22 ff.; Judges 3:12ff.; 10:7ff.; 1 Samuel 11:1-5; 2 Samuel 8:2 and passages mentioned below). Other prophets condemn these two nations for their hostile attitude toward the people of Jehovah (Moab, Numbers 24:17; Isaiah 15, 16; Jeremiah 48; Ezekiel 25:8ff.; Ammon, Amos 1:13-15; Jeremiah 49; Ezekiel 25:1-7). Reproached my people — Every attack and every act of hostility constituted an insult to the people that was under the special protection of Jehovah. Magnified themselves against their border — That is, the border of my people; LXX. reads “my borders,” that is, the borders of Jehovah’s land (compare Jeremiah 48:26, 42). “Magnified themselves” is literally “they made great” or “did great things,” which means not only “they uttered great things” but “they did great things” as well. The great and arrogant deeds consisted chiefly in violating the boundaries of Israel and endeavoring to annex Israelitish territory (Amos 1:13; Jeremiah 49:1).

V. 9. Of nettles-Not cultivated, but over-run with nettles. Salt-pits-A dry, barren earth, fit only to dig salt out of. The residue-That return out of Babylon. Possess them-Settle upon those parts of their lands, that are fit for habitation.

Verse 9. The breeding of nettles] That is, their land shall become desolate, and be a place for nettles, thorns, &c., to flourish in, for want of cultivation.

Verses 8-11. I have heard the reproach of Moab, and the revilings of Ammon — These countries were destroyed by Nebuchadnezzar, about five years after the destruction of Jerusalem: see the places referred to in the margin, where, as well as here, they are threatened with destruction, for their insulting over the Jews in their calamities. And magnified themselves against their border — Have invaded their territories: see Jeremiah 49:1. Surely Moab shall be as Sodom, and Ammon as Gomorrah — Proverbial expressions signifying utter destruction; and a perpetual desolation — That shall never more be possessed by its former inhabitants. The residue of my people shall spoil them — Judas Maccabeus and his brethren subdued the Ammonites: see 1 Mac. 5:6. “But this and the seventh verse,” says Lowth, “will receive their utmost completion at the general restoration of the Jewish nation. Those that then escape, and return from their several dispersions, are elsewhere called by the name of the residue, and the remnant:” compare chap. 3:13; and see note on Micah 4:7. The Lord will be terrible unto them — Or, The Lord, who is to be feared, is against, or above them, and will make it appear that he is terrible in his judgments. For he will famish all the gods of the earth — Such as Dagon, Chemosh, Moloch, &c., all those that are gods nowhere else but upon the earth, among the deceived sons of earth, vile, spurious gods. Though their altars are now filled with sacrifices, and their bowls run over, as if it were designed to make them fat, they shall be famished, or starved, by being deprived of their sacrifices and drink-offerings. Instead of, He will famish, Houbigant reads, He will dissipate: but it is justly observed by Bishop Warburton, that the expression, as it stands in our version, is noble, alluding to the popular superstitions of paganism, which conceived that the gods were nourished by the steam of sacrifices. And men shall worship him, every one from his place — Or, in his place: that is, not only at Jerusalem, but everywhere: see the margin. Even all the isles of the heathen — “By the earth the Jews understood the great continent of all Asia and Africa, to which they had access by land; and by the isles of the sea they understood the places to which they sailed by sea, particularly all Europe.” — Sir I. Newton, on Daniel, p. 216. Chrysostom cites this passage, according to the version of the LXX., and applies it to gospel times, as an argument against the Jews, and surely it was chiefly meant of those times; for never were the false gods so famished, or so destroyed, as they were by the preaching of the gospel. Then especially did men, in every place where the gospel prevailed, worship the true God alone. It is true, many of the people, among whom the Jews were dispersed in the time of their captivity, and also with whom they had commerce after their return, were instructed by them in the knowledge of the one living and true God; yet, what is said here seems to be much more applicable to the times of the gospel, than to any conversion of the heathen to the worship of Jehovah, which was ever effected by the Jews, before Christ sent out his apostles to preach his gospel through all the world.

Verses 9, 10 announce the judgment. As I live — A formula of asseveration, which is very common in Ezekiel (see on Amos 4:2; 8:14). The accumulation of the divine titles serves to add solemnity to the utterance (compare Isaiah 1:24). Jehovah of hosts — See on Hosea 12:5. God of Israel — Emphasizes the peculiar relation of Jehovah to Israel, and his special interest in its welfare. Sodom,… Gomorrah — The overthrow of the cities of the Plain (Genesis 19:25) is frequently used as a type of utter destruction (Isaiah 1:9; Deuteronomy 29:23). The next three expressions describe the completeness of the destruction. Breeding of nettles — R.V., “possession of nettles”; margin, “of wild vetches.” The territories shall remain uncultivated and desolate, so that nothing but nettles will grow there. The meaning of the first word is not quite certain; “possession” expresses the right idea. The precise plant meant is uncertain. Post thinks that the word is a generic term which may be applied to any wild thorn or shrub. Tristram identifies it with the “prickly acanthus, a very common and troublesome weed… abundant among ruins” (compare Isaiah 14:23). Salt pits — Where salt pits exist vegetation is dead; hence the presence of salt pits symbolizes desolation and barrenness (compare Deuteronomy 29:23; Isaiah 13:19; Jeremiah 49:18; also, “he sowed it with salt,” Judges 9:45). Perpetual desolation — There is to be no restoration. Residue… remnant — See on verse 7; compare verse 3, and reference there. Shall spoil them — Better, shall take them as spoil; the expression is identical in meaning with “shall possess [R.V., “inherit”] them,” in the last clause. “Them” some commentators refer to the people of Moab and Ammon in distinction from the land, which is threatened with utter destruction and desolation. This distinction is made “because a land turned into an eternal desert and salt steppe would not be adapted for a possession for the people of Jehovah.” It is very doubtful, however, that the author meant to make this distinction. The description must not be pressed too literally, and there can be no serious objection to the supposition that the prophet means to threaten two distinct calamities, complete destruction and annexation to Judah.

Verse 10. Because they have reproached] See on Zephaniah 2:8.

Verses 8-11. I have heard the reproach of Moab, and the revilings of Ammon — These countries were destroyed by Nebuchadnezzar, about five years after the destruction of Jerusalem: see the places referred to in the margin, where, as well as here, they are threatened with destruction, for their insulting over the Jews in their calamities. And magnified themselves against their border — Have invaded their territories: see Jeremiah 49:1. Surely Moab shall be as Sodom, and Ammon as Gomorrah — Proverbial expressions signifying utter destruction; and a perpetual desolation — That shall never more be possessed by its former inhabitants. The residue of my people shall spoil them — Judas Maccabeus and his brethren subdued the Ammonites: see 1 Mac. 5:6. “But this and the seventh verse,” says Lowth, “will receive their utmost completion at the general restoration of the Jewish nation. Those that then escape, and return from their several dispersions, are elsewhere called by the name of the residue, and the remnant:” compare chap. 3:13; and see note on Micah 4:7. The Lord will be terrible unto them — Or, The Lord, who is to be feared, is against, or above them, and will make it appear that he is terrible in his judgments. For he will famish all the gods of the earth — Such as Dagon, Chemosh, Moloch, &c., all those that are gods nowhere else but upon the earth, among the deceived sons of earth, vile, spurious gods. Though their altars are now filled with sacrifices, and their bowls run over, as if it were designed to make them fat, they shall be famished, or starved, by being deprived of their sacrifices and drink-offerings. Instead of, He will famish, Houbigant reads, He will dissipate: but it is justly observed by Bishop Warburton, that the expression, as it stands in our version, is noble, alluding to the popular superstitions of paganism, which conceived that the gods were nourished by the steam of sacrifices. And men shall worship him, every one from his place — Or, in his place: that is, not only at Jerusalem, but everywhere: see the margin. Even all the isles of the heathen — “By the earth the Jews understood the great continent of all Asia and Africa, to which they had access by land; and by the isles of the sea they understood the places to which they sailed by sea, particularly all Europe.” — Sir I. Newton, on Daniel, p. 216. Chrysostom cites this passage, according to the version of the LXX., and applies it to gospel times, as an argument against the Jews, and surely it was chiefly meant of those times; for never were the false gods so famished, or so destroyed, as they were by the preaching of the gospel. Then especially did men, in every place where the gospel prevailed, worship the true God alone. It is true, many of the people, among whom the Jews were dispersed in the time of their captivity, and also with whom they had commerce after their return, were instructed by them in the knowledge of the one living and true God; yet, what is said here seems to be much more applicable to the times of the gospel, than to any conversion of the heathen to the worship of Jehovah, which was ever effected by the Jews, before Christ sent out his apostles to preach his gospel through all the world.

Verse 10 repeats the statement of the guilt which is responsible for the judgment (see on verse 8). In the last clause LXX. omits “the people of,” and reads, “against Jehovah of hosts” (see on their border, verse 8). In verses 8, 9 Jehovah is the speaker, so also in verse 12; therefore verse

V. 11. Famish-Take away all their sacrifices and drink-offerings. The gods-Idols of those lands. From his place-Not only at Jerusalem, but every where.

Verse 11. He will famish all the gods of the earth] They shall have no more sacrifices; their worship shall be entirely destroyed. Idolaters supposed that their gods actually fed on the fumes and spirituous exhalations that arose from the burnt-offerings which they made unto their idols. It is in reference to this opinion that the Lord says, “He will famish all the gods of the land.”

Verses 8-11. I have heard the reproach of Moab, and the revilings of Ammon — These countries were destroyed by Nebuchadnezzar, about five years after the destruction of Jerusalem: see the places referred to in the margin, where, as well as here, they are threatened with destruction, for their insulting over the Jews in their calamities. And magnified themselves against their border — Have invaded their territories: see Jeremiah 49:1. Surely Moab shall be as Sodom, and Ammon as Gomorrah — Proverbial expressions signifying utter destruction; and a perpetual desolation — That shall never more be possessed by its former inhabitants. The residue of my people shall spoil them — Judas Maccabeus and his brethren subdued the Ammonites: see 1 Mac. 5:6. “But this and the seventh verse,” says Lowth, “will receive their utmost completion at the general restoration of the Jewish nation. Those that then escape, and return from their several dispersions, are elsewhere called by the name of the residue, and the remnant:” compare chap. 3:13; and see note on Micah 4:7. The Lord will be terrible unto them — Or, The Lord, who is to be feared, is against, or above them, and will make it appear that he is terrible in his judgments. For he will famish all the gods of the earth — Such as Dagon, Chemosh, Moloch, &c., all those that are gods nowhere else but upon the earth, among the deceived sons of earth, vile, spurious gods. Though their altars are now filled with sacrifices, and their bowls run over, as if it were designed to make them fat, they shall be famished, or starved, by being deprived of their sacrifices and drink-offerings. Instead of, He will famish, Houbigant reads, He will dissipate: but it is justly observed by Bishop Warburton, that the expression, as it stands in our version, is noble, alluding to the popular superstitions of paganism, which conceived that the gods were nourished by the steam of sacrifices. And men shall worship him, every one from his place — Or, in his place: that is, not only at Jerusalem, but everywhere: see the margin. Even all the isles of the heathen — “By the earth the Jews understood the great continent of all Asia and Africa, to which they had access by land; and by the isles of the sea they understood the places to which they sailed by sea, particularly all Europe.” — Sir I. Newton, on Daniel, p. 216. Chrysostom cites this passage, according to the version of the LXX., and applies it to gospel times, as an argument against the Jews, and surely it was chiefly meant of those times; for never were the false gods so famished, or so destroyed, as they were by the preaching of the gospel. Then especially did men, in every place where the gospel prevailed, worship the true God alone. It is true, many of the people, among whom the Jews were dispersed in the time of their captivity, and also with whom they had commerce after their return, were instructed by them in the knowledge of the one living and true God; yet, what is said here seems to be much more applicable to the times of the gospel, than to any conversion of the heathen to the worship of Jehovah, which was ever effected by the Jews, before Christ sent out his apostles to preach his gospel through all the world.

Ver. 11. The Lord—will famish all the gods of the earth. This is a fine satire on idolatry, and is illustrated by the custom of preparing every night for Bel, a supper, when the priests and their families came into the temple to partake of the feast. It is a most expressive prediction of the utter cessation and ruin of idolatry. Isaiah 2:18.

8-11. The doom of Moab and Ammon. On the location of these nations see comments on Amos 1:13-15; 2:1-3. I have heard — The evil deeds and words of the Moabites and Ammonites have reached the ear of Jehovah (compare Genesis 4:10; 18:20). Reproach… revilings — Expressed not only in words, but also in hostile attacks upon the territory of the Hebrews. These were not confined to any one period, but continued throughout the entire history (compare Numbers 22 ff.; Judges 3:12ff.; 10:7ff.; 1 Samuel 11:1-5; 2 Samuel 8:2 and passages mentioned below). Other prophets condemn these two nations for their hostile attitude toward the people of Jehovah (Moab, Numbers 24:17; Isaiah 15, 16; Jeremiah 48; Ezekiel 25:8ff.; Ammon, Amos 1:13-15; Jeremiah 49; Ezekiel 25:1-7). Reproached my people — Every attack and every act of hostility constituted an insult to the people that was under the special protection of Jehovah. Magnified themselves against their border — That is, the border of my people; LXX. reads “my borders,” that is, the borders of Jehovah’s land (compare Jeremiah 48:26, 42). “Magnified themselves” is literally “they made great” or “did great things,” which means not only “they uttered great things” but “they did great things” as well. The great and arrogant deeds consisted chiefly in violating the boundaries of Israel and endeavoring to annex Israelitish territory (Amos 1:13; Jeremiah 49:1).

V. 12. By my sword-The Chaldeans are called God’s sword; because God employed them.

Verse 12. Ye Ethiopians also] Nebuchadnezzar subdued these. See Jeremiah 46:2, 9; Ezekiel 30:4, 10. See also on Amos 9:1-7.

Verse 12. Ye Ethiopians also shall be slain — Here a denunciation of divine wrath is uttered against the Ethiopians, as, verse 8, against the Moabites and Ammonites. It is said that they should be slain by God’s sword; because Nebuchadnezzar, who was to subdue them, was raised up by the divine providence, in order to execute its purposes; and to cut off those whose wickedness called for the infliction of divine vengeance. This denunciation against the Ethiopians was fulfilled by Nebuchadnezzar, by whom they were overthrown, when they came to assist the king of Egypt against him.

Ver. 12. Ye Ethiopians also shall be slain by my sword. This name in the Hebrew scriptures denotes all the coloured population, who are called Cushites. Many of these perished as allies of Egypt, and others from the Persian invasions. Jeremiah 46:2.

12 forms a natural continuation of verse 9. In verses 10, 11 Jehovah is spoken of in the third person, which makes it quite probable that these verses contain the words of another speaker. If verse 10 is original (see pp. 519f.) it must be explained as a repetition by the prophet, in his own words, of the condemnation which in verse 8 he places in the mouth of Jehovah. In a similar manner would have to be explained verse 11. The prophet has announced, in the words of Jehovah, the complete destruction of Moab and Ammon; before turning to another nation he makes a comment out of his own heart: “Jehovah will be terrible unto them.…” Terrible — In causing utter destruction. When they see his terrible power they will recognize him as the God (Malachi 1:14). Unto them — The people of Moab and Ammon. For — Better, yea; introducing a new act of Jehovah (G.-K., 148d). He will not be satisfied with overawing the two nations; before the whole world he will show himself supreme. He will famish all the gods of the earth — A peculiar expression; literally, he will make lean. If the verb is original the thought of the prophet seems to be that by his terrible manifestations, Jehovah will prove himself the true God with such effectiveness that he will take away from the deities now worshiped by the other nations their devotees with their gifts. By the withdrawal of these gifts the deities are made lean, and finally they will starve to death. In other words, the prophet looks forward to the time when the nothingness of all the other deities will be recognized, and when all men will worship Jehovah. Every one from his place — The most natural interpretation of these words is that every one will worship Jehovah wherever he lives, that is, without going to a central sanctuary. This marks a distinct advance over passages like Isaiah 2:2-4; Micah 4:1-4, and moves in the direction of the utterances of Jesus in John 4:20ff. The interpretation of Kleinert and others, which makes the prophet say that everyone will go from his home to Jerusalem to worship there, is less natural. All the isles of the heathen — R.V., “of the nations”; margin, “coast lands.” The term seems to have been applied in the beginning to the coast lands and islands of the Mediterranean, but in time it became equivalent to “distant regions” (Isaiah 41:1; 59:18).

12. The doom of Ethiopia. Ethiopians — Or, Cushites. The inhabitants of the vast and undefined territory immediately south of Egypt. The country — Hebrews Kush — is mentioned frequently in connection with Egypt (Nahum 3:9; Isaiah 20:3-5). During the flourishing period of Egyptian history, Ethiopia was subject to the kings of Egypt, but toward the close of the eighth century B.C. an Ethiopian dynasty usurped the throne of the latter, which it was able to hold for only a brief period. At the time of Zephaniah, the Ethiopian rulers had been expelled again; nevertheless, some have supposed that in this passage Ethiopia stands for Egypt. It is undoubtedly true that a threat against the near and powerful Egypt would make a deeper impression upon the people of Judah than a threat against the distant Ethiopia, and, as a matter of fact, the Scythians never went farther than the northern borders of Egypt; yet there seems insufficient warrant for identifying the two. It is preferable to retain Ethiopia and take it as a representative of the remote south, just as the islands of the nations represent the west and Assyria the east or northeast; the dreaded enemy comes from the north. Ye shall be slain — Hebrew, “they shall be slain”; the ancient versions read the second person, which is to be preferred. The terrible invader will make a terrible end of the Ethiopians.

V. 13. He-God. The north-Assyria, which lay northward of Judea, and due north from Babylon.

Verse 13. He will—destroy Assyria] He will overthrow the empire, and Nineveh, their metropolitan city. See on Jonah and Nahum.

Verses 13, 14. And he will stretch out his hand against the north — Nor will the southern nations only be punished, but judgments will be executed by the divine justice on the nations lying toward the north; and will make Nineveh a desolation — What is here foretold was fulfilled before the predictions recorded in the foregoing verses. Dr. Prideaux observes, that “Chyniladanus being king of the Assyrian and Babylonian empire, Nabopolassar, his general, took the latter from him, in the sixteenth year of Josiah; fourteen years after which Saraccus the king was slain, and Nineveh destroyed, which completed the fall of Assyria.” And dry like a wilderness — A multitude of people are often compared to, and called waters, in Scripture language; and therefore, figuratively speaking, to make Nineveh dry like a wilderness, may signify depopulating her. Or the words may be taken literally; for “Rauwolff observes, in his Travels, that on this side the river Tigris, in Mesopotamia, the ground is so sandy and dry, that you would think you were in the middle of the deserts of Arabia.” — Prid. Con., Ann. 612 and 626. And flocks shall lie down, &c., all the beasts of the nations — The several kinds of wild beasts that are in the country. What is said in this verse, is descriptive of a place lying in ruins and desolation; for in such a case it soon becomes a haunt of wild beasts and birds of every kind. Both the cormorant and the bittern, &c. — Bishop Newcome reads, Both the pelican and the porcupine shall lodge in the carved lintels thereof; observing of the former, “These birds fed in the Tigris, and made their nests in the deserted ruins of the city.” The next clause he renders, A cry shall resound in the window: the raven shall be in the porch. For he shall uncover — Or lay bare, the cedar-work — God will reduce the houses of Nineveh to such a state of desolation, that the floors and ceilings of cedar shall lie open to the injuries of the weather, and to birds to roost and build their nests there. “This reference” (in mentioning cedar-work) “to the former elegance of the city, is finely introduced; and, in the next verse, the grand and affecting description of her desolate state is beautifully contrasted, by her late festivity and pride.”

Ver. 13. He will make Nineveh a desolation. This is described by Nahum, and in the reflections on that prophet. The empire being destroyed, the poor had no bread, and birds of ill note inhabited the temples and the palaces. The Turkish city of Mosul is built on the western shore of the Tigris, leaving old Nineveh in ruins.—A word here, oh infidel. How did the Hebrew prophets know this of Nineveh, of Babylon, and of Tyre? How did they know those facts, and facts of variations, that Jerusalem should only be “trodden down of the gentiles,” and that Egypt should only be “the basest of kingdoms?” Did they happen to guess well, to be lucky in conjectures? Aye, but one mishap would have ruined revelation. Take heed and beware: for they may guess well that all unbelievers shall have their portion in the lake “that burneth with fire and brimstone.”

13-15. The doom of Nineveh. Stretch out his hand — See on Zephaniah 1:4. Against the north — From Ethiopia in the far south Jehovah will turn northward to strike Assyria. Assyria — The beginnings of the Assyrian empire are shrouded in obscurity, but from about the middle of the twelfth century until near the close of the seventh century B.C. it was the great Asiatic world power. Nearly all the prophets, beginning with Amos, look upon it as the divinely appointed agent to execute judgment upon the rebellious Israel; but several of them are convinced that it has gone beyond its commission and that its cruel policy of conquest is contrary to Jehovah’s will; therefore they heap upon Assyria the severest denunciations (for example, Isaiah 10:5ff.; Micah 5:6; the entire Book of Nahum). Nineveh — The capital of Assyria in the days of Zephaniah (see on Jonah 3:2, 3). Desolation,… dry like a wilderness — To make Nineveh dry like a wilderness would require a manifestation of extraordinary power, for the city was situated on the banks of one river, the Tigris, while another, the Choser, flowed right through it.

V. 14. All the beasts-All sorts of beasts which are found in those countries. The bittern-A bird that delights in desolate places.

Verse 14. And flocks shall lie down in the midst of her] Nineveh was so completely destroyed, that its situation is not at present even known. The present city of Mossoul is supposed to be in the vicinity of the place where this ancient city stood.

The cormorant taq kaath; and the bittern, dpq kippod. These Newcome translates, “The pelican and the porcupine.”

Their voice shall sing in the windows] The windows shall be all demolished; wild fowl shall build their nests in them, and shall be seen coming from their sills, and the fine cedar ceilings shall be exposed to the weather, and by and by crumble to dust. See the note on Isaiah 34:11, 14, where nearly the same terms are used.

I have in another place introduced a remarkable couplet quoted by Sir W. Jones from a Persian poet, which speaks of desolation in nearly the same terms.

[Persian]

[Persian]

“The spider holds the veil in the palace of Cæsar:

The owl stands sentinel in the watchtower of Afrasiab.”

Verses 13, 14. And he will stretch out his hand against the north — Nor will the southern nations only be punished, but judgments will be executed by the divine justice on the nations lying toward the north; and will make Nineveh a desolation — What is here foretold was fulfilled before the predictions recorded in the foregoing verses. Dr. Prideaux observes, that “Chyniladanus being king of the Assyrian and Babylonian empire, Nabopolassar, his general, took the latter from him, in the sixteenth year of Josiah; fourteen years after which Saraccus the king was slain, and Nineveh destroyed, which completed the fall of Assyria.” And dry like a wilderness — A multitude of people are often compared to, and called waters, in Scripture language; and therefore, figuratively speaking, to make Nineveh dry like a wilderness, may signify depopulating her. Or the words may be taken literally; for “Rauwolff observes, in his Travels, that on this side the river Tigris, in Mesopotamia, the ground is so sandy and dry, that you would think you were in the middle of the deserts of Arabia.” — Prid. Con., Ann. 612 and 626. And flocks shall lie down, &c., all the beasts of the nations — The several kinds of wild beasts that are in the country. What is said in this verse, is descriptive of a place lying in ruins and desolation; for in such a case it soon becomes a haunt of wild beasts and birds of every kind. Both the cormorant and the bittern, &c. — Bishop Newcome reads, Both the pelican and the porcupine shall lodge in the carved lintels thereof; observing of the former, “These birds fed in the Tigris, and made their nests in the deserted ruins of the city.” The next clause he renders, A cry shall resound in the window: the raven shall be in the porch. For he shall uncover — Or lay bare, the cedar-work — God will reduce the houses of Nineveh to such a state of desolation, that the floors and ceilings of cedar shall lie open to the injuries of the weather, and to birds to roost and build their nests there. “This reference” (in mentioning cedar-work) “to the former elegance of the city, is finely introduced; and, in the next verse, the grand and affecting description of her desolate state is beautifully contrasted, by her late festivity and pride.”

14. In the ruins desert animals will take up their abode. Flocks — R.V., “herds.” A word used elsewhere only of animals tended by herdsmen, but since the rest of verse 14 seems to be an expansion of the term, it must be used here of wild beasts and creatures of the desert. Wellhausen changes one letter and transposes two, which gives the name “Arabians.” All the beasts of the nations — Margin R.V., “all beasts of every kind”; LXX., “all the beasts of the field.” The common English translation is the most literal reproduction of the Hebrew text, but the meaning of the phrase is not clear. Some have understood “beasts” figuratively of wild and ferocious men, perhaps the shepherds of the flocks (but see preceding comment), as if the prophet wanted to say that wild men coming from different nations would lodge in the ruins of Nineveh. This figurative use of “beasts” is not very probable. The LXX. reading gives better sense, and we may be justified in altering the present Hebrew text to make it agree with it. The marginal translation also gives good sense, but to get it from the present Hebrew text is a difficult task. The present text may be retained, if we give to the word translated “nations” a meaning which it does not have ordinarily, “mass” or “swarms” (compare Joel 1:6; Proverbs 30:25), and render the whole phrase “all kinds of beasts in mass.” This, in apposition to the preceding “flocks,” would express the idea that great masses of desert animals of every kind will settle in the ruins of the destroyed city. Cormorant — R.V., “pelican.” There is much uncertainty about the animals or birds mentioned in this verse. Undoubtedly all are such as are accustomed to inhabit ruins and desolate places. The translation of R.V. is generally accepted as correct (compare “pelican of the wilderness,” Psalm 102:6). H. Duhm (Die bosen Geister im Alten Testament) sees here a reference to demons that were thought to dwell in ruins. Bittern — R.V., “porcupine.” The latter is the meaning which LXX. gives to the word and is accepted by most commentators. The two words occur together in a similar description in Isaiah 34:11 (compare 14:23). The upper lintels — R.V., “capitals.” See on Amos 9:1. These capitals are thought of as lying on the ground, so that even porcupines can make their homes in them. “The seer has such a mass of ruins in view as Baalbek presents to-day; the giant capitals which encircled the buildings lie like broken cornstalks; on the other hand, the walls still stand in ruin, with desolate threshold and window, through which the wind whistles.” Their voice will sing in the windows — Literally, a voice shall sing; or, better, since it is an exclamation, Hark! they sing! (See on Zephaniah 1:14.) The prophet imagines himself standing in the midst of the ruins, and, hearing a voice, he exclaims, “Hark! they sing!” The subject of “sing” must be the creatures inhabiting the ruins; hence “sing” must be understood in the general sense of making a noise or uttering a sound, a meaning which the verb does not have ordinarily. Instead of “voice” (= hark) many read “owls”; the whole clause, “owls shall sing in the windows.” If the emendation suggested for the next clause is correct, a comparison with Isaiah 34:11, suggests that “owl” was read here originally. It is even possible that the two words translated “a voice shall sing” should be read as one, and that this one word is the corrupt form of a noun meaning “owls,” so that the whole clause would read, “owls shall be in the windows.” Desolation shall be in the thresholds — LXX, reads, with a change of one letter, “ravens” for “desolation,” and this fits admirably in the context, “ravens shall be in the thresholds.” For he shall uncover the cedar work — A much-discussed clause whose meaning is uncertain. It seems to state the reason why the city will become the habitation of desert birds and animals. “He shall uncover” might be understood in the indefinite sense “one shall uncover” — they shall uncover, that is, the enemies who will execute the divine judgment. The same verb is translated in Psalm 137:7, “rase” (to the foundation), and implies destruction. The word translated “cedar work” occurs in this form only here; if original it must refer to the costly woodwork in the palaces and temples of Nineveh. In order to remove the peculiar form some change the vocalization so as to read “her cedar”=her cedar work, that is, the cedar work of the city. Others see in the word a corrupt form of a verb similar in meaning to the other verb, so that the whole clause would read, “they shall destroy, they shall ruse.” All these suggestions are more or less unsatisfactory, and much uncertainty remains; perhaps the text is in disorder.

V. 15. This-So the prophet triumphs over her. There is none-None like me, or that can contend with me.

Verse 15. This is the rejoicing city] The city in which mirth, jocularity, and pleasure, reigned without interruption.

And wag his hand] Will point her out as a mark and monument of Divine displeasure.

ZEPHANIAH

Verse 15. This is the rejoicing city — This is supposed to be said by those who should pass by it after its desolation; that said in her heart, I am, and there is none besides me — Its inhabitants indulged themselves in their ease and pleasures; and they arrived at that degree of presumption, as to fancy that no strength or power could bring them down from the height of grandeur at which they were arrived. Babylon is charged with the same degree of pride and carnal security, Isaiah 47:8. Every one that passeth by her shall hiss, &c. — In astonishment at the condition to which she is reduced: see a like topic, of a great city laid waste, pursued in a train of images full of sublimity and terror, Isaiah 34:11-17.

Verse 15 contains a taunt-song over the fallen city. This — The ruin inhabited by desert animals and birds. The rejoicing city — R.V., “joyous.” Good fortune seemed to smile on Nineveh, hence all was joy and exultation. Dwelt carelessly — Added to the natural strength of its site were extensive fortifications, so that the city seemed impregnable; in consequence her inhabitants were careless and boastful. I am, and there is none beside me — Literally, I am, and none else (compare Isaiah 47:8). Her armies had conquered almost the whole known world, from all directions tribute and countless treasures were being brought to the city, hence there was some ground for the boast. But pride always comes before the fall. The glory of Nineveh will be turned into shame. Desolation — See on verse 13. A place for beasts — See on verse 14. Shall hiss — An expression of derision and scorn (Micah 6:16; Jeremiah 18:16). Wag his hand — Also a gesture of scorn, equivalent to wag his head (Jeremiah 18:16; compare Nahum 3:19).