Zephaniah · Chapter 3

V. 1. To her-Jerusalem.

Verse 1. Wo to her that is filthy] This is a denunciation of Divine judgment against Jerusalem.

Verses 1, 2. Wo to her that is filthy — (Bishop Newcome reads, rebellious, and the Vulgate, provoking,) and polluted — That is, defiled with various crimes; to the oppressing city — It is well deserving of our notice, that the oppression of the poor is always ranked by God among those things which are most offensive to him. She obeyed not the voice — Namely, of God’s messengers, the prophets. She received not correction — Or instruction, as rswm may be rendered: she did not attend to it; was not amended by it. She trusted not in the Lord — Did not place her confidence and hopes in the power and goodness of God, but in other things. She drew not near to God — In prayer and praise, and other acts of worship.

Verse 1. Woe to the oppressing city, to Jerusalem, now polluted with every crime, and every year growing a carcase for the eagles.

V. 2. The voice-Of God by his mercy and judgments crying aloud.

Verse 2. She obeyed not the voice] Of conscience, of God, and of his prophets.

She received not correction] Did not profit by his chastisements; was uneasy and ill-tempered under her afflictions, and derived no manner of good from these chastisements.

She trusted not in the Lord] Did not consider him as the Fountain whence all help and salvation should come; and rather sought for support from man and herself, than from God.

She drew not near to her God.] Did not worship him; did not walk in his ways; did not make prayer and supplication to him.

Verses 1, 2. Wo to her that is filthy — (Bishop Newcome reads, rebellious, and the Vulgate, provoking,) and polluted — That is, defiled with various crimes; to the oppressing city — It is well deserving of our notice, that the oppression of the poor is always ranked by God among those things which are most offensive to him. She obeyed not the voice — Namely, of God’s messengers, the prophets. She received not correction — Or instruction, as rswm may be rendered: she did not attend to it; was not amended by it. She trusted not in the Lord — Did not place her confidence and hopes in the power and goodness of God, but in other things. She drew not near to God — In prayer and praise, and other acts of worship.

Verses 2-4 explain the epithets in verse 1; verse 2 explains “rebellious.” Jerusalem’s rebellion against Jehovah manifested itself under four aspects:

(1) She obeyed not the voice — The voice of Jehovah as it spoke through the prophets (see on Amos 2:11, 12). (2) She received not correction — Margin, “instruction.” If the marginal translation is correct this clause is practically equivalent to the preceding. It is more likely, however, that the prophet is thinking of instruction given by means of chastisements, such as are described, for example, in Amos 4:6-11, or Isaiah 9:8-21. The two clauses are found together again in Jeremiah 7:28. (3) She trusted not in Jehovah — The original is more forceful, Jehovah standing at the head: “In Jehovah she did not trust.” Instead, she trusted in Assyria (2 Kings 16:7-9) or in Egypt (Isaiah 30:31). Compare also the constant complaint of Hosea (see p. 19f.). (4) She drew not near to her God — In spirit and truth, as she should have done in view of the covenant relation existing between Jehovah and Israel (compare the refrain in Amos 4:6-11, “but ye did not return unto me”). Their worship was mere form, and not a true approach to Jehovah.

V. 3. Her princes-Persons of principal place and authority. Lions-Which hunt for prey, and are ever affrighting or devouring. Wolves-Insatiable and cruel, like wolves of the evening, whetted with hunger. Gnaw not the bones-They leave nothing but the bones to be eaten on the morrow.

Verse 3. Her princes—are roaring lions] Tearing all to pieces without shadow of law, except their own despotic power.

Her judges are evening wolves] Being a little afraid of the lion-like princes, they practise their unjust dealings from evening to morning, and take the day to find their rest.

They gnaw not the bones till the morrow.] They devour the flesh in the night, and gnaw the bones and extract the marrow afterwards. They use all violence and predatory oppression, like wild beasts; they shun the light, and turn day into night by their revellings.

Verses 3, 4. Her princes are roaring lions — Are like devouring lions, who roar in the act of seizing their prey. Her judges are evening wolves — Like so many beasts of prey. The princes and judges devour the people by injustice and oppression. They gnaw not the bones till the morrow — That is, they greedily devour every thing immediately, as soon as they lay hold on it. This expresses very forcibly the violence and oppression of which the great men in Jerusalem were guilty toward the poor, and their greediness after gain. Her prophets are light and treacherous persons — This is to be understood of the false prophets, who seduced the people by lying pretences to inspiration. Her priests have polluted the sanctuary, &c. — They have presumed to attend upon my service in the temple, after they had polluted themselves with idolatry, and thereby have profaned my holy place, (see chap. 1:4,) and have broken the ordinances of my law in many things.

Verses 3, 4 explain “polluted” and “oppressing” (verse 1). The corruption is widespread. Political and ecclesiastical leaders are equally guilty (compare Micah 3:9-11). Princes — See on Hosea 3:4. Roaring lions — Seeking whom they might devour (compare Ezekiel 19:1-3; 1 Peter 5:8). Judges — The men in judicial positions, whose duty it was to guard the rights of others; instead, they devour all like wild beasts. Evening wolves — See on Habakkuk 1:8. In both passages LXX. reads erroneously “wolves of Arabia.” Wolves may be less powerful than lions, but they are equally greedy and bloodthirsty. They gnaw not the bones till the morrow — R.V., “they leave nothing till the morrow.” The meaning of the verb is uncertain. Another translation has been suggested, “that have not gnawed a bone in (=since) morning”; as a result they are hungry and ferocious in the evening. The form of the verb is in favor of the last translation, but the preposition before “morning” cannot mean “since.” The translation “leave” is supported by some of the ancient versions, but it can be had from the Hebrew only in a roundabout way. The translation “gnaw the bones” assumes, not without reason, that the verb is a denominative form of a noun “bone.” The verb occurs only three times in the Old Testament — in Numbers 24:8; Ezekiel 23:34, and here. The passage in Ezekiel is thought to be corrupt, therefore it is of little value in determining the meaning of the verb. In Numbers it means “to gnaw” (a bone, but the noun is added); it is quite natural, therefore, to give the verb the same meaning in this passage, and this A.V. does. Schwally, unable to see any sense in the clause as it stands at present, omits the negative and reads, “they do gnaw bones till morning”; that is, all night long they go about devouring everything that comes in their way. The negative might easily have slipped in from verse 2, but if Schwally is right the imperfect would be expected in Hebrew instead of the perfect. It seems better to retain the negative. The prophet refers to the judges as evening wolves; they are ravenous, tearing everything that comes in their way. In the light of this statement “to gnaw bones until morning” would be practically equivalent to “to spend all night in devouring the prey.” What the prophet means to say is that they are too greedy to do this; they do not leave anything until morning, but devour all at one time. The translations of the ancients may be explained as attempts to present smoother readings. The expression is undoubtedly awkward, but the interpretation given is that favored by the present Hebrew text, which may, however, be in disorder. The religious leaders are no better. Her prophets — The false prophets (see on Micah 3:7), not men like Zephaniah. Light — Vainglorious and boastful; LXX., “carried by the wind” — bags of wind. “The figure is that of the boiling over of water, and the word characterizes the prophets as vaporers, extravagant and arrogant in their own imaginations and conceits, their minds lacking the restraint of the word of God under which the true prophets spoke” (Jeremiah 23:22; Ezekiel 22:28). Treacherous persons — Literally, men of treacheries. The verb underlying the noun “treachery” is used frequently of faithlessness to the marriage vow, in a literal or figurative sense (Jeremiah 3:20; Hosea 6:7); hence the expression may mean “men who are faithless to Jehovah;” but an additional thought is implied: because they are faithless to Jehovah they betray and lead astray the people. Priests — Condemned severely by Micah (Micah 3:11) and especially by Hosea (Hosea 4:4ff.). Polluted the sanctuary — Better, that which is holy, which includes everything that belongs to Jehovah or is connected with him. These things they have profaned or polluted by disregarding their sanctity and treating them to suit their own fancies and interests (compare Ezekiel 22:26). They have done violence to the law — Not law in the narrow sense of that term, nor the laws concerning clean and unclean things, but every expression of the will of Jehovah (see on Hosea 4:6). In trying to serve their own interests they have disregarded the teaching of Jehovah, and in order to justify their own conduct they have perverted it (Isaiah 5:20).

V. 4. Her prophet-So called, false prophets. Light-Unstable and inconstant. Violence to the law-Wresting it by perverse interpretation.

Verse 4. Her prophets are light and treacherous persons] They have no seriousness, no deep conviction of the awful nature of their office, no concern for the immortal souls of the people. Treacherous persons—they betray the souls of the people for the sake of worldly honour, pleasure, and profit. Even in our own enlightened country we find prophets who prefer hunting the hare or the fox, and pursuing the partridge and pheasant, to visiting the sick, and going after the strayed, lost sheep of the house of Israel. Poor souls! They know neither God nor themselves; and if they did visit the sick, they could not speak to them to exhortation, edification, or comfort. God never called them to his work; therefore they know nothing of it. But O, what an account have these pleasure-taking false prophets to render to the Shepherd of souls!

They have done violence to the law.] They have forced wrong constructions on it in order to excuse themselves, and lull the people into spiritual slumber. So we find that it was an ancient practice for men to wrest the Scriptures to their own destruction.

Verses 3, 4. Her princes are roaring lions — Are like devouring lions, who roar in the act of seizing their prey. Her judges are evening wolves — Like so many beasts of prey. The princes and judges devour the people by injustice and oppression. They gnaw not the bones till the morrow — That is, they greedily devour every thing immediately, as soon as they lay hold on it. This expresses very forcibly the violence and oppression of which the great men in Jerusalem were guilty toward the poor, and their greediness after gain. Her prophets are light and treacherous persons — This is to be understood of the false prophets, who seduced the people by lying pretences to inspiration. Her priests have polluted the sanctuary, &c. — They have presumed to attend upon my service in the temple, after they had polluted themselves with idolatry, and thereby have profaned my holy place, (see chap. 1:4,) and have broken the ordinances of my law in many things.

Verses 3, 4 explain “polluted” and “oppressing” (verse 1). The corruption is widespread. Political and ecclesiastical leaders are equally guilty (compare Micah 3:9-11). Princes — See on Hosea 3:4. Roaring lions — Seeking whom they might devour (compare Ezekiel 19:1-3; 1 Peter 5:8). Judges — The men in judicial positions, whose duty it was to guard the rights of others; instead, they devour all like wild beasts. Evening wolves — See on Habakkuk 1:8. In both passages LXX. reads erroneously “wolves of Arabia.” Wolves may be less powerful than lions, but they are equally greedy and bloodthirsty. They gnaw not the bones till the morrow — R.V., “they leave nothing till the morrow.” The meaning of the verb is uncertain. Another translation has been suggested, “that have not gnawed a bone in (=since) morning”; as a result they are hungry and ferocious in the evening. The form of the verb is in favor of the last translation, but the preposition before “morning” cannot mean “since.” The translation “leave” is supported by some of the ancient versions, but it can be had from the Hebrew only in a roundabout way. The translation “gnaw the bones” assumes, not without reason, that the verb is a denominative form of a noun “bone.” The verb occurs only three times in the Old Testament — in Numbers 24:8; Ezekiel 23:34, and here. The passage in Ezekiel is thought to be corrupt, therefore it is of little value in determining the meaning of the verb. In Numbers it means “to gnaw” (a bone, but the noun is added); it is quite natural, therefore, to give the verb the same meaning in this passage, and this A.V. does. Schwally, unable to see any sense in the clause as it stands at present, omits the negative and reads, “they do gnaw bones till morning”; that is, all night long they go about devouring everything that comes in their way. The negative might easily have slipped in from verse 2, but if Schwally is right the imperfect would be expected in Hebrew instead of the perfect. It seems better to retain the negative. The prophet refers to the judges as evening wolves; they are ravenous, tearing everything that comes in their way. In the light of this statement “to gnaw bones until morning” would be practically equivalent to “to spend all night in devouring the prey.” What the prophet means to say is that they are too greedy to do this; they do not leave anything until morning, but devour all at one time. The translations of the ancients may be explained as attempts to present smoother readings. The expression is undoubtedly awkward, but the interpretation given is that favored by the present Hebrew text, which may, however, be in disorder. The religious leaders are no better. Her prophets — The false prophets (see on Micah 3:7), not men like Zephaniah. Light — Vainglorious and boastful; LXX., “carried by the wind” — bags of wind. “The figure is that of the boiling over of water, and the word characterizes the prophets as vaporers, extravagant and arrogant in their own imaginations and conceits, their minds lacking the restraint of the word of God under which the true prophets spoke” (Jeremiah 23:22; Ezekiel 22:28). Treacherous persons — Literally, men of treacheries. The verb underlying the noun “treachery” is used frequently of faithlessness to the marriage vow, in a literal or figurative sense (Jeremiah 3:20; Hosea 6:7); hence the expression may mean “men who are faithless to Jehovah;” but an additional thought is implied: because they are faithless to Jehovah they betray and lead astray the people. Priests — Condemned severely by Micah (Micah 3:11) and especially by Hosea (Hosea 4:4ff.). Polluted the sanctuary — Better, that which is holy, which includes everything that belongs to Jehovah or is connected with him. These things they have profaned or polluted by disregarding their sanctity and treating them to suit their own fancies and interests (compare Ezekiel 22:26). They have done violence to the law — Not law in the narrow sense of that term, nor the laws concerning clean and unclean things, but every expression of the will of Jehovah (see on Hosea 4:6). In trying to serve their own interests they have disregarded the teaching of Jehovah, and in order to justify their own conduct they have perverted it (Isaiah 5:20).

V. 5. In the midst-Observing all. Not do iniquity-He will judge them righteously. Every morning-Daily he discovers his displeasure against the wicked. Faileth not-Lets no season slip to convince them, by public and visible punishments. The unjust-But the wicked Jews proceed without shame, and without fear.

Verse 5. The just Lord is in the midst thereof] He sees, marks down, and will punish all these wickednesses.

Every morning doth he bring his judgment to light] The sense is, says Bp. Newcome, “Not a day passes but we see instances of his goodness to righteous men, and of his vengeance on the wicked.”

Verse 5. The just Lord is in the midst thereof — Namely, of Jerusalem, and sees all these things. He will not do iniquity — He is just and holy, and will do nothing but what is right; nor will he suffer wickedness to pass unpunished. Every morning doth he bring his judgment to light — “The sense is, not a day passes but we see instances of his goodness to righteous men, and of his vengeance on the wicked.” — Newcome. The expression, every morning, alludes to the custom of the Jews and neighbouring nations, who passed judgment only in the morning. He faileth not — He never omits thus to act. But the unjust knew not shame — The wicked continue to be hardened in their sins, and will not be induced to forsake them by any consideration, either of the baseness and evil of their conduct, or of the judgments of God continually inflicted on transgressors.

Verse 5 contains several linguistic peculiarities; as a result textual corruptions have been suspected, and various emendations have been proposed. Marti reads, “Jehovah in the midst of her is righteous, he does no iniquity; morning by morning he shows forth his righteous acts (er setzt in Kraft seine Ordnung); light is never misled, error is unknown.”

V. 6. The nations-Of old, the Canaanites, lastly the ten tribes, and later yet, the Assyrians.

Verse 6. I have cut off the nations] Syria, Israel, and those referred to, Isaiah 36:18, 20. —Newcome.

Verses 6, 7. I have cut off the nations — I have executed vengeance upon that great city Nineveh, Zephaniah 2:15, and have brought my judgments nearer to you, by giving up your brethren of the ten tribes into the hands of Shalmaneser; who hath put an end to that kingdom, and hath carried its inhabitants captive into a strange land: see 2 Kings 17:6. I said, Surely thou wilt fear me, thou wilt receive instruction — This is addressed to the city of Jerusalem. And God is here introduced as speaking after the manner of men, and signifying what effect it was reasonable to conclude the execution of his judgments upon the ten tribes would have had upon the inhabitants of Jerusalem; that it would have caused them to fear him, and to have taken example, from the destruction of their brethren, to avoid similar crimes, and obey the laws which God had given them. So their dwelling should not be cut off — In order that by that means their city and country might be saved from destruction. But they rose early, and corrupted all their doings — But they, as it were with diligence and assiduity, corrupted their ways, and daily proceeded to greater and greater acts of wickedness. The expression, to rise early to do a thing, signifies to do it with assiduity, and with a great inclination, or good-will toward it.

Ver. 6. I have cut off the nations. The Chaldaic reads, I have cut off the palaces of Damascus, and of Samaria, so that no man now walks in their streets. This had been recently done by Salmanezer, king of Assyria; yet Jerusalem took no warning by the fall of her sister Samaria.

Verse 6 points to divine manifestations in history, which should have had a salutary effect upon the people. I have cut off — The change to the first person is unexpected, but there is no reason for doubting its originality. To make the address more forceful Jehovah is introduced as the speaker. The nations — Literally, nations, without the article. The reference is not to the nations threatened with destruction in Zephaniah 2:4-15, but to nations cut off in the past. Towers — See on Zephaniah 1:16. Here the term seems to include palaces or citadels. Fortifications, streets (open country), and cities were wasted so completely that no one passed along the streets and no inhabitant remained in the city (compare Jeremiah 33:10).

V. 7. I said-I thought (speaking after the manner of men). Thou-O Jerusalem. Fear me-For the many and great judgments executed upon others. I punished them-In some measure.

Verse 7. Surely thou wilt fear me] After so many displays of my sovereign power and judgments.

But they rose early] And instead of returning to God, they practised every abomination. They were diligent to find out times and places for their iniquity. This is the worst state of man.

Verses 6, 7. I have cut off the nations — I have executed vengeance upon that great city Nineveh, Zephaniah 2:15, and have brought my judgments nearer to you, by giving up your brethren of the ten tribes into the hands of Shalmaneser; who hath put an end to that kingdom, and hath carried its inhabitants captive into a strange land: see 2 Kings 17:6. I said, Surely thou wilt fear me, thou wilt receive instruction — This is addressed to the city of Jerusalem. And God is here introduced as speaking after the manner of men, and signifying what effect it was reasonable to conclude the execution of his judgments upon the ten tribes would have had upon the inhabitants of Jerusalem; that it would have caused them to fear him, and to have taken example, from the destruction of their brethren, to avoid similar crimes, and obey the laws which God had given them. So their dwelling should not be cut off — In order that by that means their city and country might be saved from destruction. But they rose early, and corrupted all their doings — But they, as it were with diligence and assiduity, corrupted their ways, and daily proceeded to greater and greater acts of wickedness. The expression, to rise early to do a thing, signifies to do it with assiduity, and with a great inclination, or good-will toward it.

7. The deeds enumerated in verses 5, 6 Jehovah did in the expectation that his righteous acts would bring Jerusalem to her senses; this verse declares that the expectation was not realized. I said — To myself; I thought (Jeremiah 3:19), when planning the acts. Surely thou wilt fear me — Perhaps the third person should be read — “Surely she will fear me, she will receive instruction.” Jehovah expected that as a result of his manifestations the inhabitants of Jerusalem would maintain a reverential attitude toward him (see on Hosea 10:3). So their dwelling should not be cut off, howsoever I punished them — The pronouns “their” and “them” are in the original “her,” that is, Jerusalem. The thought expressed in this translation seems to be that Jehovah hoped that the acts of his providence would lead the people to repentance, so that he would not be compelled to cut them off from their dwelling place. R.V. gives a different meaning to the second clause, “according to all that I have appointed concerning her.” This might be understood as supplying the reason for the cutting off — Jehovah had appointed it; or it might give the reason for Jehovah’s hope for repentance; he desired the city to remain, for he had ordained it so. Both A.V. and R.V. do more or less violence to the Hebrew text. The difficulties vanish if the reading of LXX. and Peshitto, which presupposes a slight change in a single word, is substituted for the present Hebrew text, “and not will vanish from her eyes all that I have commanded her.” Jehovah expected his providence to lead his people to loyal obedience. They rose early, and corrupted all their doings — They were so anxious to do wrong that they rose early in the morning; equivalent to “they zealously corrupted all their doings” (compare Jeremiah 7:13; 11:8). The expectation of Jehovah was not realized; on the contrary, the corruption increased.

V. 8. Therefore-Since you will not be amended. Wait ye-Attend my resolution. Until-Until I rise up to destroy first, and next to take the spoil. Upon them-The incorrigible Jews. Devoured-Consumed as if burnt up. My jealousy-That jealousy wherewith God is jealous for his own glory.

Verse 8. Wait ye upon me] Expect the fulfilment of all my promises and threatenings: I am God, and change not.

For all the earth] All the land of Judah.

Verse 8. Therefore — Rather, Nevertheless, wait ye upon me, saith the Lord — “Notwithstanding these provocations, saith God, I exhort the godly among you to expect the fulfilment of the promises I have made, of restoring the Jewish nation to my wonted favour in the latter ages of the world: in order to which great crisis, I will execute remarkable judgments upon the unbelievers and disobedient.” Thus Lowth. It is very common with the prophets to subjoin the most comfortable promises to the most fearful threatenings, and, after having denounced the captivity, to foretel the deliverance of his people; but the prophet here seems to look further, even to the gospel times, and perhaps to the future and final restoration of the Jews. Until the day that I rise up to the prey — Until, as an enemy, I rise up to destroy first, and next to take the spoil: as if he had said, Since you, by your sins, continue to be mine enemies; so I will, by my judgments, show myself in arms against you as your enemy, namely, by the Chaldeans, who shall invade your country, and destroy and spoil you. For my determination — My fixed purpose, that which I have unalterably resolved on; is to gather the nations, &c. — All that are subject to the Chaldean monarchy; with all that are confederate with, or tributary to, the king of Babylon; to pour upon them — Upon the obstinate, incorrigible, and impious Jews first; mine indignation — Which by their sins they have kindled against themselves; for all the earth — Or, all the land, namely, the whole land of Judea, and her cities; shall be devoured — Consumed, as if burned up; with the fire of my jealousy — That jealousy wherewith God is concerned for his own glory, for his ordinances and statutes, which the Jewish people, their princes, prophets, and priests, had notoriously violated. Lowth thinks this may perhaps be meant of the same general summons which Joel speaks of, whereby the nations of the earth shall be gathered into the valley of Jehoshaphat: see notes on Joel 3:2, 12.

Ver. 8. Therefore, wait ye upon me, saith the Lord. Wait till the great day when I shall assemble for the last time the infidel nations against my Zion, as in Ezekiel 38. 39., and Zechariah 14. Then will I destroy them utterly, and turn a pure language of worship and praise on all the earth. The prophets always kept the best wine to the last.

THE WORLD JUDGMENT AND ITS EFFECTS, 8-13.

Since all warnings have failed, the judgment is inevitable. But in the midst of the rebellious nation there is a faithful remnant (Zephaniah 2:3); to it are addressed verses 8ff. It is exhorted to remain loyal in the midst of the calamity, for the future has brighter things in store.

8. Therefore wait ye — The faithful remnant is exhorted not to despair, but to wait patiently for the manifestation of Jehovah that will result in its exaltation. Upon me — Better, R.V., “for me,” that is, for my manifestation, as described in the succeeding clauses. Until the day — The preposition is the same as the one translated “for” in the preceding clause, and should be rendered so here. Rise up to the prey — The meaning of “to the prey” is obscure. Davidson says, “If this meaning be accepted, the impending judgment of God is expressed figuratively as a hostile attack upon him, and the question what is meant by the ‘prey’ must not be asked: the prey is merely part of the metaphor.” A more satisfactory reading, requiring the change of only one vowel point, is offered by LXX. and Peshitto, “for a witness” instead of “to the prey.” Jehovah will rise up as accusing witness (Micah 1:2) and judge. Determination — Literally, judgment, which may be used in the sense of judicial decision or sentence; if so, the thought is that Jehovah has determined to execute judgment. Or it may mean judicial right or prerogative; as the judge of all the earth, Jehovah has the right to summon the nations before the judgment bar. The former is preferable. The contents of the determination are brought out in the rest of verse 8 and in the following verses. That I may assemble the kingdoms — Following LXX. the pro-nominal suffix should be omitted from the second verb and the two clauses should be co-ordinated: “to gather the nations, to assemble the kingdoms,” that is, to judgment. The thought is not implied that they will be summoned to one locality, that is, to Jerusalem, where the judgment is to be executed (compare Joel 3:2; Zechariah 14:2). Pour… indignation,… fierce anger — Aroused by the sin and rebellion of the nations (see on Zephaniah 1:15, and references there; also on Hosea 5:10). All the earth — Including Judah and Jerusalem. The fire of my jealousy — See on Zephaniah 1:18, and reference there.

Most recent commentators doubt the originality of verses 9, 10, chiefly because these verses are thought to interrupt the connection between 8 and

11. Even Davidson thinks that the omission of at least verse 10 would add force and dignity to the utterance. That there is much uncertainty about the meaning of these verses must be admitted, and yet it is not quite clear that verse 11 is the natural continuation of verse 8, or that the thought of verses

V. 9. A pure language-I will give them a pure way of worshipping me, the issue of a pure heart.

Verse 9. Will I turn to the people] This promise must refer to the conversion of the Jews under the Gospel.

That they may all call] That the whole nation may invoke God by Christ, and serve him with one consent; not one unbeliever being found among them.

The pure language, hrwrb hpc saphah berurah, may here mean the form of religious worship. They had been before idolaters: now God promises to restore his pure worship among them. The word has certainly this meaning in Psalm 81:5; where, as God is the speaker, the words should not be rendered, “I heard a language which I understood not,” but, “I heard a religious confession, which I approved not.” See Isaiah 19:18; Hosea 14:3; and see Joel 2:28, where a similar promise is found.

Verse 9. For then — Or, afterward, as the particle za seems to signify here, will I turn, or restore, to the people a pure language — I will turn them from their idolatries, and other wickedness, (see verse 13,) to glorify me with one mind and one mouth. The same thing is expressed by speaking the language of Canaan, Isaiah 19:18. This promise seems primarily to respect the Jewish captives in Babylon, and to imply that God would, by the captivity, and other methods of his providence, so reform them and wean them from their idolatries and other sins, that they should, upon their return to their own land, all join together to glorify him with one mind and one mouth, and serve him alone in sincerity and truth. And this was accordingly, in a great measure, accomplished. For they never after their restoration worshipped different gods, as they had done before; but all joined, as well those of the ten tribes that returned, as those of Judah and Benjamin, in the worship of Jehovah alone; nor did the nation in general ever afterward fall into gross idolatry. And it is not to be doubted that their morals in general were much more pure when they returned from Babylon, than at the time they were carried thither. It is, however, generally supposed by commentators, that the full accomplishment of this promise is reserved for the latter days, after the conversion of the Jews, and the coming in of the fulness of the Gentiles, when there shall be one Lord, and his name one, Zechariah 14:9. Accordingly the word rendered people in the first clause is in the plural, µym[, peoples, I will restore to the peoples a pure language: an expression which could hardly be intended of the Jews only, but seems evidently to include the Gentiles also. To serve him with one consent — Hebrew, with one shoulder; that is, unanimously, and with joint endeavours. The metaphor is taken from beasts drawing together in one yoke, or men setting their shoulders together to one burden.

Ver. 9. Then will I turn to the people a pure language. trwrb hpv shapah beroorath; that is, Hebrew tongue, as the rabbins contend, because it is added, “that they may call on the name of Jehovah,” the only tongue in which that name is known.

Those men are extravagant enough in eulogies on the sacred language, and it is amusing to hear what they can say.

1. That the language of Adam was preserved by Noah in the ark, and down to the confusion of tongues at Babel, as stated in Genesis 11:1.

2. That this language possessed distinguished characters, not only of eminence, excellence, and dignity, but indeed of knowledge more than human, of which it has just claims founded on its sanctity.

3. That this holy tongue inherited, after the secession of the nations, the high prerogative of transmitting the grace of revelation exclusively to the family of Heber, and thence to the Hebrews; for with his family was continued the holy oracle.

4. That the dispersed nations, with the exception of the more holy house of Heber, cast off the use of the primæval language, pride having prompted them to sacrilege and every crime; and in such sort, that the holy tongue remained solely with the Hebrews.

5. The same primæval language became the fruitful mother of conveying edification to the Chaldeans, and of diffusing it abroad as on a great theatre to the nations of the earth. Thus this blessed mother, being arrayed in purple and immortal splendour, and enthroned in the holy land, all nations shall come to her for divine tuition, and to “speak the language of Canaan.” Isaiah 3:19. So then, according to the rabbins, we are all to speak Hebrew in the Messiah’s kingdom!

9, 10 is foreign to the context. Verse 8 contains, along with an announcement of an impending world judgment, an exhortation to a remnant, to remain faithful in the midst of the impending calamity. The succeeding verses, beginning with verse 9, may be understood as supplying the reason why the remnant may safely trust in Jehovah. The judgment about to fall is not sent by a wrathful God who delights in destruction, but by one who has at heart the best interests of mankind; and when it has served its disciplinary purpose its beneficent effects will be seen in the conversion of many. Verses 9, 10 speak of the effects upon the nations, verses 11-13 of those upon Judah. When interpreted in this manner, verses 9-13, just as they stand, seem to make a good continuation of verse 8, which announces the coming of the judgment.

If the verses are retained they express the thought that by means of the judgment many will be converted to Jehovah; even far-distant nations will bring their offerings to him. To the people — Literally, to peoples; that is, people among all nations of the earth (verse 8). Will I turn… a pure language — Literally, a pure lip (compare 1 Samuel 10:9). The expression is equivalent to “I will turn their impure lip into a pure lip,” so that they will be fit to worship Jehovah (Isaiah 6:5). Lip does not stand for language, as the English translators seem to have thought. Since thoughts proceed from the heart, the purity or impurity of the lip depends upon the purity or impurity of the heart; therefore, the purification of the lips presupposes the purification of the heart (compare Isaiah 6:7). When heart and lip are cleansed they will “call upon Jehovah,” that is, worship him. Serve him with one consent — Literally, with one shoulder, which LXX. interprets “under one yoke.” The figure is that of animals working together, with a single yoke placed over their shoulders. The converted people will co-operate heartily in the service of Jehovah (Jeremiah 32:39).

Verse 10 is obscure. Ethiopia — See on Zephaniah 2:12. Here it is mentioned as a representative of far-distant countries. My suppliants, even the daughter of my dispersed — If this is the correct translation, the home-coming of the dispersed Jews to bring offerings to their God is predicted here. Another possible translation of verse 10 is, “From beyond the rivers of Ethiopia shall they (the converted people of verse 9) bring my suppliants, the daughter of my dispersed, as mine offering.” With this translation the thought is that far-distant peoples will bring back the dispersed Jews as an offering to Jehovah. The correctness of the present Hebrew text has been questioned, however, chiefly for two reasons: 1. Up to this point there has been no reference to a dispersion (but compare verse 19). 2. The expression “daughter of my dispersed” is peculiar. Combinations like “daughter of Zion,” “daughter of Babylon,” etc., are quite common, but in all such phrases “daughter” is connected with a place name. Three very slight alterations would give what many consider a very much better text: “From beyond the rivers of Ethiopia devotees of the daughter of Put will bring offerings to me.” The devotees are people of the land of Put who have been won to the service of Jehovah in the manner indicated in verse 9. Put is to be identified with the Punt of the Egyptian inscriptions, the name given to the territory comprising the whole African coast from the desert east of Upper Egypt to the modern Somali country, which brings it near Ethiopia. If this emendation is accepted, verse 10 must be considered the continuation of verse 9. From the very ends of the earth the people will come and pay homage to Jehovah.

In verses 11-13 the prophet explains what the effect of the judgment will be upon Judah and Jerusalem. In that day — The day of judgment and purification (8-10). Shalt thou not be ashamed for all thy doings — R.V., “shalt thou not be put to shame.” With the former translation the meaning is that they will no longer feel shame, either because they will no longer do anything for which they need to be ashamed, or because their former sins have so completely passed away that sense of guilt or self-condemnation for them is no longer called for; with the other the thought is that Jerusalem and Judah will not be put to shame completely, that is, will not be destroyed completely; only the proud and arrogant will be cut off, while the rest will be preserved and exalted. The latter thought fits better in the context. Wherein thou hast transgressed — See on Zephaniah 1:4-6, 8, 9; 3:1-4. Then — In that day. I will take away — Exterminate. Them that rejoice in thy pride — Better, R.V., “thy proudly exulting ones.” In Isaiah 13:3, the phrase is applied to the divinely commissioned hosts, here to the self-righteous in Judah who in pride and arrogance exalt themselves above Jehovah, and glory in their own wisdom and power (Isaiah 5:21; compare Amos 6:13). Only the humble in spirit will be hidden in the day of judgment (Zephaniah 2:3). Thou — The purified remnant. Shalt no more be haughty — When the manifestation of the divine power is seen the remnant will recognize its own weakness and will not again exalt itself in proud arrogance. The prophet evidently considers pride the root of all sin, and rightly so, for when a person comes to disregard the authority and rule of Jehovah he is apt to be reckless about his life and conduct (compare Isaiah 3:16; 9:8). Because of my holy mountain — Better, R.V., “in my holy mountain” (see on Joel 2:1). The temple mount represents here the entire city.

V. 10. My dispersed-The praying remnant of the scattered Jews shall return to their own land, and bring themselves an offering unto the Lord.

Verse 10. From beyond the rivers of Ethiopia] This may denote both Africa and the southern Arabia. Bochart thinks that Arabia Chusaer is meant; and that the rivers are Besor, which flows into the Mediterranean; Rhinocorura, which flows into the Lake Sirbonis; Trajanus Amnis, which flows into the Red Sea; and the river Corys. Calmet thinks that these rivers mean the Nile, which by seven mouths falls into the Mediterranean. The Nile comes from Ethiopia, properly so called; and runs through all Egypt, and falls into the sea at that part of Arabia which the Scripture calls Cush or Ethiopia.

My dispersed] The Jews, scattered through different parts of the world. Shall bring mine offering. Shall acknowledge my mercy in sending them the Messiah to bless them, by turning every one of them away from their iniquities.

Verse 10. From beyond the rivers of Ethiopia — The expression, rb[m, rendered from beyond, may be translated, from the borders of, as it signifies indifferently the hither or further side of a river. In the war with Pharaoh-necho, king of Egypt, many of the Jews were made captive and carried into Egypt, and from thence were sold into Ethiopia, properly so called. This prophecy, therefore, in its primary sense, seems to signify, that the posterity of these, termed here by God the daughter of his dispersed, should bring him an offering, namely, into his temple. And accordingly Cyrus, entering into an alliance with the Ethiopians, obtained that the Jews, who were captives among them, should have their liberty restored to them, that so they might return with others to their own country. In like manner Ptolemy Philadelphus, as Josephus relates, purchased the liberty of a vast number of the Jews, who were captives, or slaves, in very distant countries. Thus were the prophecies of bringing them from the east and the west, and from the north and the south, and from beyond the sea, very remarkably fulfilled. There can be no doubt, however, that this promise ultimately relates to the time when all Israel shall be saved, Romans 11:26; when “the Jews, who are dispersed in the most distant countries, such as was Ethiopia, which lay beyond Egypt, shall come into the Christian Church, and make their religious acknowledgments there.” — Lowth.

Ver. 10. From beyond the rivers of Ethiopia. See the note on Acts 8:27.

9, 10 is foreign to the context. Verse 8 contains, along with an announcement of an impending world judgment, an exhortation to a remnant, to remain faithful in the midst of the impending calamity. The succeeding verses, beginning with verse 9, may be understood as supplying the reason why the remnant may safely trust in Jehovah. The judgment about to fall is not sent by a wrathful God who delights in destruction, but by one who has at heart the best interests of mankind; and when it has served its disciplinary purpose its beneficent effects will be seen in the conversion of many. Verses 9, 10 speak of the effects upon the nations, verses 11-13 of those upon Judah. When interpreted in this manner, verses 9-13, just as they stand, seem to make a good continuation of verse 8, which announces the coming of the judgment.

If the verses are retained they express the thought that by means of the judgment many will be converted to Jehovah; even far-distant nations will bring their offerings to him. To the people — Literally, to peoples; that is, people among all nations of the earth (verse 8). Will I turn… a pure language — Literally, a pure lip (compare 1 Samuel 10:9). The expression is equivalent to “I will turn their impure lip into a pure lip,” so that they will be fit to worship Jehovah (Isaiah 6:5). Lip does not stand for language, as the English translators seem to have thought. Since thoughts proceed from the heart, the purity or impurity of the lip depends upon the purity or impurity of the heart; therefore, the purification of the lips presupposes the purification of the heart (compare Isaiah 6:7). When heart and lip are cleansed they will “call upon Jehovah,” that is, worship him. Serve him with one consent — Literally, with one shoulder, which LXX. interprets “under one yoke.” The figure is that of animals working together, with a single yoke placed over their shoulders. The converted people will co-operate heartily in the service of Jehovah (Jeremiah 32:39).

Verse 10 is obscure. Ethiopia — See on Zephaniah 2:12. Here it is mentioned as a representative of far-distant countries. My suppliants, even the daughter of my dispersed — If this is the correct translation, the home-coming of the dispersed Jews to bring offerings to their God is predicted here. Another possible translation of verse 10 is, “From beyond the rivers of Ethiopia shall they (the converted people of verse 9) bring my suppliants, the daughter of my dispersed, as mine offering.” With this translation the thought is that far-distant peoples will bring back the dispersed Jews as an offering to Jehovah. The correctness of the present Hebrew text has been questioned, however, chiefly for two reasons: 1. Up to this point there has been no reference to a dispersion (but compare verse 19). 2. The expression “daughter of my dispersed” is peculiar. Combinations like “daughter of Zion,” “daughter of Babylon,” etc., are quite common, but in all such phrases “daughter” is connected with a place name. Three very slight alterations would give what many consider a very much better text: “From beyond the rivers of Ethiopia devotees of the daughter of Put will bring offerings to me.” The devotees are people of the land of Put who have been won to the service of Jehovah in the manner indicated in verse 9. Put is to be identified with the Punt of the Egyptian inscriptions, the name given to the territory comprising the whole African coast from the desert east of Upper Egypt to the modern Somali country, which brings it near Ethiopia. If this emendation is accepted, verse 10 must be considered the continuation of verse 9. From the very ends of the earth the people will come and pay homage to Jehovah.

In verses 11-13 the prophet explains what the effect of the judgment will be upon Judah and Jerusalem. In that day — The day of judgment and purification (8-10). Shalt thou not be ashamed for all thy doings — R.V., “shalt thou not be put to shame.” With the former translation the meaning is that they will no longer feel shame, either because they will no longer do anything for which they need to be ashamed, or because their former sins have so completely passed away that sense of guilt or self-condemnation for them is no longer called for; with the other the thought is that Jerusalem and Judah will not be put to shame completely, that is, will not be destroyed completely; only the proud and arrogant will be cut off, while the rest will be preserved and exalted. The latter thought fits better in the context. Wherein thou hast transgressed — See on Zephaniah 1:4-6, 8, 9; 3:1-4. Then — In that day. I will take away — Exterminate. Them that rejoice in thy pride — Better, R.V., “thy proudly exulting ones.” In Isaiah 13:3, the phrase is applied to the divinely commissioned hosts, here to the self-righteous in Judah who in pride and arrogance exalt themselves above Jehovah, and glory in their own wisdom and power (Isaiah 5:21; compare Amos 6:13). Only the humble in spirit will be hidden in the day of judgment (Zephaniah 2:3). Thou — The purified remnant. Shalt no more be haughty — When the manifestation of the divine power is seen the remnant will recognize its own weakness and will not again exalt itself in proud arrogance. The prophet evidently considers pride the root of all sin, and rightly so, for when a person comes to disregard the authority and rule of Jehovah he is apt to be reckless about his life and conduct (compare Isaiah 3:16; 9:8). Because of my holy mountain — Better, R.V., “in my holy mountain” (see on Joel 2:1). The temple mount represents here the entire city.

V. 11. Thy doings-Thy sins formerly committed. In thy pride-Proud formalists. No more be haughty-Ye shall no more boast, because of the city, or the temple.

Verse 11. Shalt thou not be ashamed] Thy punishment shall cease, for God shall pardon thy sin.

For then I will take away out of the midst of thee] The wicked Jewish priests and scribes who blasphemed Christ, and would not come under his yoke.

Because of my holy mountain.] Thou wilt no more boast in my temple, but become meek and lowly in following him who is meek and lowly in heart, that ye may obtain rest to your souls.

Verse 11. In that day — Or, after that time; shalt thou not be ashamed for all thy doings — Thy guilt and thy punishment shall cease: thou shalt be pardoned and reformed. For then will I take away them that rejoice in thy pride — Or, greatness: or, as some render it, that exult in their pride. And thou shalt no more be haughty because of my holy mountain — That is, because of mount Zion, my temple, the sacrifices offered there, and the ordinances of my worship. I will purge out from thee those hypocrites who continue in their sins, unconcerned and unreformed, and yet rely on outward privileges, ordinances, and forms of worship. Thus Jeremiah represents them as exclaiming, The temple of the Lord! the temple of the Lord! while they little regarded the Lord of the temple. Thus the Popish clergy cry out, The church, the church, the Catholic Church! while in the mean time they neither enter into the true church themselves, nor permit those to enter that are so inclined.

THE WORLD JUDGMENT AND ITS EFFECTS, 8-13.

Since all warnings have failed, the judgment is inevitable. But in the midst of the rebellious nation there is a faithful remnant (Zephaniah 2:3); to it are addressed verses 8ff. It is exhorted to remain loyal in the midst of the calamity, for the future has brighter things in store.

8. Therefore wait ye — The faithful remnant is exhorted not to despair, but to wait patiently for the manifestation of Jehovah that will result in its exaltation. Upon me — Better, R.V., “for me,” that is, for my manifestation, as described in the succeeding clauses. Until the day — The preposition is the same as the one translated “for” in the preceding clause, and should be rendered so here. Rise up to the prey — The meaning of “to the prey” is obscure. Davidson says, “If this meaning be accepted, the impending judgment of God is expressed figuratively as a hostile attack upon him, and the question what is meant by the ‘prey’ must not be asked: the prey is merely part of the metaphor.” A more satisfactory reading, requiring the change of only one vowel point, is offered by LXX. and Peshitto, “for a witness” instead of “to the prey.” Jehovah will rise up as accusing witness (Micah 1:2) and judge. Determination — Literally, judgment, which may be used in the sense of judicial decision or sentence; if so, the thought is that Jehovah has determined to execute judgment. Or it may mean judicial right or prerogative; as the judge of all the earth, Jehovah has the right to summon the nations before the judgment bar. The former is preferable. The contents of the determination are brought out in the rest of verse 8 and in the following verses. That I may assemble the kingdoms — Following LXX. the pro-nominal suffix should be omitted from the second verb and the two clauses should be co-ordinated: “to gather the nations, to assemble the kingdoms,” that is, to judgment. The thought is not implied that they will be summoned to one locality, that is, to Jerusalem, where the judgment is to be executed (compare Joel 3:2; Zechariah 14:2). Pour… indignation,… fierce anger — Aroused by the sin and rebellion of the nations (see on Zephaniah 1:15, and references there; also on Hosea 5:10). All the earth — Including Judah and Jerusalem. The fire of my jealousy — See on Zephaniah 1:18, and reference there.

Most recent commentators doubt the originality of verses 9, 10, chiefly because these verses are thought to interrupt the connection between 8 and

11. Even Davidson thinks that the omission of at least verse 10 would add force and dignity to the utterance. That there is much uncertainty about the meaning of these verses must be admitted, and yet it is not quite clear that verse 11 is the natural continuation of verse 8, or that the thought of verses

V. 12. Of thee-In Judea and Jerusalem.

Verse 12. An afflicted and poor people] In such a state will the Jews be found when they shall hear the universal call, and believe in Christ Jesus. Indeed, this is the general state of the Jews in the present day; except a few that are called Jews, who are very rich; and who believe just as much in the God of Jacob, as they do in Jesus Christ.

Verses 12, 13. I will also leave in the midst of thee — Of Judea and Jerusalem; an afflicted and poor people — Hebrew, ldw yn[ µ[, a people humble, or meek, and poor. When the Chaldeans carried away the Jews into captivity, they left of the poor of the land for vine-dressers and husbandmen; and such as returned from the Babylonish captivity were generally both poor and lowly, and dead to all confidence in external privileges. These were a type and figure of God’s spiritual remnant, who, at the coming of the Messiah, should believe on him, and embrace his gospel; who were both poor in spirit, and generally poor as to this world, and were meek and lowly in heart, and very different in their dispositions from the proud, self-righteous Pharisees, who rejected Christ on account of his appearing among them in a state of poverty, reproach, and humiliation. And they shall trust in the name of the Lord — Not in their descent from Abraham, their rite of circumcision, their city or temple, or any of their civil or religious advantages, but only in the Lord, in his mercy, power, and faithfulness. The remnant of Israel — Preserved in the captivity and dispersion, purified in the furnace of affliction, and now restored to their own land; shall not do iniquity — Shall not commit the sins they formerly committed, nor provoke God with their idolatries and other abominations as before; they shall be reformed and righteous. Nor speak lies — Nor shall they deceive each other, as they had been wont to do: they shall be honest and upright, men of veracity and fidelity. Neither shall a deceitful tongue be found in their mouth — Their spirit being without guile, their speech shall be without deceit. For they shall feed — Or, They shall also feed, and lie down — That is, they shall abound in necessary things, and live securely; a blessing which shall be added as a crown of their piety and truth. And none shall make them afraid — So as to induce them to commit iniquity, or speak lies: or, they shall be in no fear of any of the neighbouring nations, but shall have perfect peace on all sides. But this promise undoubtedly was to receive its full accomplishment only in the holy and happy state of the Christian Church, fed and protected by the good Shepherd, and safe under his watchful care; especially in the latter days, and during his millennial reign. Compare the places referred to in the margin.

12. The “proudly exulting ones” will be exterminated, but a remnant of a different character will be left. In the midst of thee — Jerusalem. Afflicted and poor — There is no special virtue in poverty or affliction, and the two English words fail to reproduce the thought of the prophet. Afflicted is the opposite of proud (verse 11); the proud man boasts in his own strength, the afflicted is one who is bowed down by a recognition of his own weakness; “lowly” would be a more appropriate rendering (Zechariah 9:9; compare Isaiah 14:32; Matthew 11:29). A better word for poor would be “weak” or “helpless.”

12b is more closely connected with 13 than with 12a. The latter part of verse 12 and verse 13 describe the piety and peace of the remnant. The translation would be improved if “the remnant of Israel” were made the subject of “trust,” which the Hebrew permits: “And trust in the name of Jehovah shall the remnant; it shall not do iniquity.… “ Trust in the name of Jehovah — The recognition of their weakness and helplessness will keep them humble and lead them to rely fully upon Jehovah. For the importance of faith in religion see on Habakkuk 2:4; on name, Amos 2:7; Micah 5:4. The remnant of Israel — Identical with the “afflicted and poor people” of verse 12 (see on Amos 5:15). Shall not do iniquity — The converted remnant will do nothing that is not in accord with the spirit of the new covenant between it and Jehovah. In this respect the remnant will resemble Jehovah (see on verse 5). Lying and deceitfulness, condemned so frequently by the prophets, will disappear. How different it will be from the prophet’s present! Deceitful tongue — Literally, tongue of deceit; a tongue that practices deceit. For — Does not introduce a causal clause, as if the peace and security were responsible for the transformation in character; 13b rather describes a new aspect of the life of the remnant, and might be introduced by “verily” or “yea” or “but rather” (G.-K., 148d.). Feed and lie down — The picture is that of a flock which feeds and rests in perfect security under the watchful eye of the shepherd (Micah 5:4; 7:14). None shall make them afraid — Undisturbed they will enjoy the presence and blessing of Jehovah (compare Micah 4:4; Isaiah 17:2).

V. 13. Shall feed-Shall enjoy peace and plenty.

Verse 13. The remnant of Israel shall not do iniquity] O what a change! And then, how different shall they be from their present selves! Iniquity, lying, and deceit shall not be found among them! A Jew once said to me, “Tere are shome of you Christians who are making wonderful efforts to convert the Tshews (Jews.) Ah, dere ish none but Gott Almighty dat can convert a Tshew.” Truly I believe him. Only God can convert any man; and if there be a peculiar difficulty to convert any soul, that difficulty must lie in the conversion of the Jew.

Verses 12, 13. I will also leave in the midst of thee — Of Judea and Jerusalem; an afflicted and poor people — Hebrew, ldw yn[ µ[, a people humble, or meek, and poor. When the Chaldeans carried away the Jews into captivity, they left of the poor of the land for vine-dressers and husbandmen; and such as returned from the Babylonish captivity were generally both poor and lowly, and dead to all confidence in external privileges. These were a type and figure of God’s spiritual remnant, who, at the coming of the Messiah, should believe on him, and embrace his gospel; who were both poor in spirit, and generally poor as to this world, and were meek and lowly in heart, and very different in their dispositions from the proud, self-righteous Pharisees, who rejected Christ on account of his appearing among them in a state of poverty, reproach, and humiliation. And they shall trust in the name of the Lord — Not in their descent from Abraham, their rite of circumcision, their city or temple, or any of their civil or religious advantages, but only in the Lord, in his mercy, power, and faithfulness. The remnant of Israel — Preserved in the captivity and dispersion, purified in the furnace of affliction, and now restored to their own land; shall not do iniquity — Shall not commit the sins they formerly committed, nor provoke God with their idolatries and other abominations as before; they shall be reformed and righteous. Nor speak lies — Nor shall they deceive each other, as they had been wont to do: they shall be honest and upright, men of veracity and fidelity. Neither shall a deceitful tongue be found in their mouth — Their spirit being without guile, their speech shall be without deceit. For they shall feed — Or, They shall also feed, and lie down — That is, they shall abound in necessary things, and live securely; a blessing which shall be added as a crown of their piety and truth. And none shall make them afraid — So as to induce them to commit iniquity, or speak lies: or, they shall be in no fear of any of the neighbouring nations, but shall have perfect peace on all sides. But this promise undoubtedly was to receive its full accomplishment only in the holy and happy state of the Christian Church, fed and protected by the good Shepherd, and safe under his watchful care; especially in the latter days, and during his millennial reign. Compare the places referred to in the margin.

THE WORLD JUDGMENT AND ITS EFFECTS, 8-13.

Since all warnings have failed, the judgment is inevitable. But in the midst of the rebellious nation there is a faithful remnant (Zephaniah 2:3); to it are addressed verses 8ff. It is exhorted to remain loyal in the midst of the calamity, for the future has brighter things in store.

8. Therefore wait ye — The faithful remnant is exhorted not to despair, but to wait patiently for the manifestation of Jehovah that will result in its exaltation. Upon me — Better, R.V., “for me,” that is, for my manifestation, as described in the succeeding clauses. Until the day — The preposition is the same as the one translated “for” in the preceding clause, and should be rendered so here. Rise up to the prey — The meaning of “to the prey” is obscure. Davidson says, “If this meaning be accepted, the impending judgment of God is expressed figuratively as a hostile attack upon him, and the question what is meant by the ‘prey’ must not be asked: the prey is merely part of the metaphor.” A more satisfactory reading, requiring the change of only one vowel point, is offered by LXX. and Peshitto, “for a witness” instead of “to the prey.” Jehovah will rise up as accusing witness (Micah 1:2) and judge. Determination — Literally, judgment, which may be used in the sense of judicial decision or sentence; if so, the thought is that Jehovah has determined to execute judgment. Or it may mean judicial right or prerogative; as the judge of all the earth, Jehovah has the right to summon the nations before the judgment bar. The former is preferable. The contents of the determination are brought out in the rest of verse 8 and in the following verses. That I may assemble the kingdoms — Following LXX. the pro-nominal suffix should be omitted from the second verb and the two clauses should be co-ordinated: “to gather the nations, to assemble the kingdoms,” that is, to judgment. The thought is not implied that they will be summoned to one locality, that is, to Jerusalem, where the judgment is to be executed (compare Joel 3:2; Zechariah 14:2). Pour… indignation,… fierce anger — Aroused by the sin and rebellion of the nations (see on Zephaniah 1:15, and references there; also on Hosea 5:10). All the earth — Including Judah and Jerusalem. The fire of my jealousy — See on Zephaniah 1:18, and reference there.

Most recent commentators doubt the originality of verses 9, 10, chiefly because these verses are thought to interrupt the connection between 8 and

11. Even Davidson thinks that the omission of at least verse 10 would add force and dignity to the utterance. That there is much uncertainty about the meaning of these verses must be admitted, and yet it is not quite clear that verse 11 is the natural continuation of verse 8, or that the thought of verses

Verse 14. Sing, O daughter of Zion] Here is not only a gracious prophetic promise of their restoration from captivity, but of their conversion to God through Christ.

Verses 14, 15. Sing, O daughter of Zion — At that time, O daughter of Zion, thou shalt break forth into loud and joyful praises to Jehovah, for his goodness toward thee; and thou mayest even now do it, for thou shalt certainly enjoy this prosperous state. The injunction here to Zion, to be thankful and joyful, is trebled, sing, shout, and rejoice, as it is elsewhere in both Testaments; and it is a sin for the people of God not to rejoice, as well as not to repent. Thus, after the promises to take away sin, here follow promises of the taking away of trouble; for when the cause is removed, the effect will cease. What makes a people holy, will make them happy of course. But the precious promises here made to God’s purified people, although in some measure fulfilled to the Jews at their return from captivity, yet, in their full propriety of meaning, belong to the times of the gospel, and have their full accomplishment only in the comforts and joyful hopes of future felicity, which are the portion of the true disciples of the Lord Jesus. The Lord hath taken away thy judgments — That is, thy punishments. The prophet speaks of what was future, as though it were already past; of what God certainly would do, as if it were done already. He hath cast out thine enemy — Hath taken away the power of hurting thee from those who were before injurious to thee; or, hath removed thine enemies, who were the instruments of his vengeance. The King of Israel, &c., is in the midst of thee — He is returned to redeem and save thee, and gives manifest tokens of his presence in thee, and protection over thee. Thou shalt not see evil any more — While thy conduct is as becomes my presence with thee, thou shalt neither feel, nor have cause to fear, such evils as thou hast formerly suffered.

THE JOY OF THE REDEEMED DAUGHTER OF ZION, 14-20.

These verses, which form the closing section of the Book of Zephaniah, fall naturally into two parts, verses 14-17 and verses 18-20. In the former the daughter of Zion is urged to rejoice mightily, because Jehovah has redeemed her and now rules in the midst of her. In the latter Jehovah promises to the restored community deliverance from all foes, the removal of all reproach, the restoration of the dispersed, and the exaltation of the faithful among the nations of the earth.

14. Sing,… shout,… be glad and rejoice — The accumulation of these verbs indicates that there is abundant cause for rejoicing (Zechariah 2:10; 9:9). The use of four verbs necessitated the use of several terms denoting Jerusalem, “daughter of Zion,” “Israel,” “daughter of Jerusalem.” The city might be called Israel, because it was the center of the restored and redeemed Israel.

V. 15. Taken away-Abolished, and put an end to the judgments thy sins brought upon thee. Thine enemy-The Babylonian. Is in the midst-He is returned to redeem and govern thee. Any more-While thy carriage is as becomes my presence with thee, thou shalt neither fear, nor feel the like evils.

Verse 15. The King of Israel, even the Lord, is in the midst of thee] They have never had a king since the death of Zedekiah, and never shall have one till they have the King Messiah to reign among them; and this promise refers to that event.

Verses 14, 15. Sing, O daughter of Zion — At that time, O daughter of Zion, thou shalt break forth into loud and joyful praises to Jehovah, for his goodness toward thee; and thou mayest even now do it, for thou shalt certainly enjoy this prosperous state. The injunction here to Zion, to be thankful and joyful, is trebled, sing, shout, and rejoice, as it is elsewhere in both Testaments; and it is a sin for the people of God not to rejoice, as well as not to repent. Thus, after the promises to take away sin, here follow promises of the taking away of trouble; for when the cause is removed, the effect will cease. What makes a people holy, will make them happy of course. But the precious promises here made to God’s purified people, although in some measure fulfilled to the Jews at their return from captivity, yet, in their full propriety of meaning, belong to the times of the gospel, and have their full accomplishment only in the comforts and joyful hopes of future felicity, which are the portion of the true disciples of the Lord Jesus. The Lord hath taken away thy judgments — That is, thy punishments. The prophet speaks of what was future, as though it were already past; of what God certainly would do, as if it were done already. He hath cast out thine enemy — Hath taken away the power of hurting thee from those who were before injurious to thee; or, hath removed thine enemies, who were the instruments of his vengeance. The King of Israel, &c., is in the midst of thee — He is returned to redeem and save thee, and gives manifest tokens of his presence in thee, and protection over thee. Thou shalt not see evil any more — While thy conduct is as becomes my presence with thee, thou shalt neither feel, nor have cause to fear, such evils as thou hast formerly suffered.

15-17. The reason for the exultation is found in the fullness of the redemption wrought. Hath taken away thy judgments — He has made an end of the judgments which have come upon the nation again and again on account of sin (compare Isaiah 40:2). Since these have come to an end, Zion may live in peace and contentment. A change in the vocalization would change “thy judgments” into “thine adversaries,” which is favored by the presence of “thine enemy” or “enemies” (LXX.) in the parallel clause. Those who in the past have troubled the chosen people are swept away. The king of Israel — In the Messianic age north and south will be reunited (Hosea 1:11), and over the united people Jehovah will rule as king (Obadiah 1:21; Micah 4:7), with Jerusalem as his royal residence (see on Joel 2:27; compare Micah 4:7; Isaiah 2:2-4). Marti proposes the omission of “of Israel” and the change of “king” into a verb form, “has become king,” so that the entire clause would read, “Jehovah has become king in the midst of thee.” Thou shalt not see evil any more — R.V., “fear.” Evil is not moral evil, but calamity or misfortune. Some ancient authorities favor A.V., others R.V.; the difference between the two words “fear” and “see” is so slight in Hebrew that confusion might easily occur. See in the sense of experience (compare Psalm 90:15; Proverbs 27:12) is the more suitable. So marked will be the transformation that others will observe it and encourage Jerusalem. R.V. offers a more accurate reproduction of the original: “Fear thou not; O Zion, let not thy hands be slack.” Fear thou not — Because Jehovah is near, ready to help. Let not thine hands be slack — Or, hang down inactive, which is a sign of despair and despondency (compare Isaiah 13:7; Jeremiah 6:24).

Verse 16. Fear thou not] Thou shalt have no more captivities nor national afflictions.

Let not thine hands be slack.] This may refer, first, to the rebuilding of the temple of God, after the return from Babylon; and, secondly, to their diligence and zeal in the Christian Church.

Verses 16, 17. In that day — Or, time of restitution, when the captives shall return and be settled in their own land; it shall be said to Jerusalem — By prophets, or by friends congratulating and encouraging them; Fear thou not — Disquiet not yourselves with unnecessary fears, though you may apprehend some danger from Sanballat, Tobiah, and the Samaritans: see Nehemiah 4:1, 2; and though you shall have troublesome times, Daniel 9:25. Let not thy hands be slack — In the work of the Lord, in rebuilding the city and temple, and restoring the worship of God. The Lord — Hebrew, Jehovah; thy God — Thine in a covenant never to be repealed or forgotten; in the midst of thee is mighty — He can and will restrain and destroy thine enemies, and support and defend his own people. He will save, &c. — Will deliver thee from thy fears, and thine enemies’ rage. Will rejoice over thee with joy — Will greatly rejoice in thee, and take pleasure in blessing and doing thee good. He will rest in his love — Will continue peculiarly to love thee, and will take satisfaction in so doing. These promises also, in their full sense, belong only to the Christian Church, composed of converted Jews and Gentiles, and shall be completely fulfilled during the millennium, when believers will have, as it were, a heaven on earth.

15-17. The reason for the exultation is found in the fullness of the redemption wrought. Hath taken away thy judgments — He has made an end of the judgments which have come upon the nation again and again on account of sin (compare Isaiah 40:2). Since these have come to an end, Zion may live in peace and contentment. A change in the vocalization would change “thy judgments” into “thine adversaries,” which is favored by the presence of “thine enemy” or “enemies” (LXX.) in the parallel clause. Those who in the past have troubled the chosen people are swept away. The king of Israel — In the Messianic age north and south will be reunited (Hosea 1:11), and over the united people Jehovah will rule as king (Obadiah 1:21; Micah 4:7), with Jerusalem as his royal residence (see on Joel 2:27; compare Micah 4:7; Isaiah 2:2-4). Marti proposes the omission of “of Israel” and the change of “king” into a verb form, “has become king,” so that the entire clause would read, “Jehovah has become king in the midst of thee.” Thou shalt not see evil any more — R.V., “fear.” Evil is not moral evil, but calamity or misfortune. Some ancient authorities favor A.V., others R.V.; the difference between the two words “fear” and “see” is so slight in Hebrew that confusion might easily occur. See in the sense of experience (compare Psalm 90:15; Proverbs 27:12) is the more suitable. So marked will be the transformation that others will observe it and encourage Jerusalem. R.V. offers a more accurate reproduction of the original: “Fear thou not; O Zion, let not thy hands be slack.” Fear thou not — Because Jehovah is near, ready to help. Let not thine hands be slack — Or, hang down inactive, which is a sign of despair and despondency (compare Isaiah 13:7; Jeremiah 6:24).

Verse 17. The Lord thy God] Ëyhla hwhy Yehovah Eloheycha, “The self-existent and eternal Being, who is in covenant with you;” the character of God in reference to the Jews when standing in the nearest relation to them.

Is mighty] rwbg gibbor, is the prevailing One, the all-conquering Hero. The character which is given to Christ, Isaiah 9:6: “His name shall be called rwbg la El gibbor, the prevailing Almighty God.”

He will save] Deliver thee from all the power, from all the guilt, and from all the pollution of thy sins; and when thus saved, “he will rejoice over thee with joy,” with peculiar gladness. “He will rest in his love,”—he will renew his love. He will show the same love to you that he did of old to Abraham, Isaac, and Jacob.

He will joy over thee with singing.] The conversion of the Jews will be a subject of peculiar delight and exultation to God himself! There will be a more than ordinary joy in heaven, when the Jews return to God through Christ. This event cannot be at a great distance; they are as wretched and as ungodly as they can well be. The arms of Christians are open to receive them; and all things are now ready!

Verses 16, 17. In that day — Or, time of restitution, when the captives shall return and be settled in their own land; it shall be said to Jerusalem — By prophets, or by friends congratulating and encouraging them; Fear thou not — Disquiet not yourselves with unnecessary fears, though you may apprehend some danger from Sanballat, Tobiah, and the Samaritans: see Nehemiah 4:1, 2; and though you shall have troublesome times, Daniel 9:25. Let not thy hands be slack — In the work of the Lord, in rebuilding the city and temple, and restoring the worship of God. The Lord — Hebrew, Jehovah; thy God — Thine in a covenant never to be repealed or forgotten; in the midst of thee is mighty — He can and will restrain and destroy thine enemies, and support and defend his own people. He will save, &c. — Will deliver thee from thy fears, and thine enemies’ rage. Will rejoice over thee with joy — Will greatly rejoice in thee, and take pleasure in blessing and doing thee good. He will rest in his love — Will continue peculiarly to love thee, and will take satisfaction in so doing. These promises also, in their full sense, belong only to the Christian Church, composed of converted Jews and Gentiles, and shall be completely fulfilled during the millennium, when believers will have, as it were, a heaven on earth.

Verse 17 states why there is no ground for despondency. 17a should be rendered with R.V., “Jehovah thy God is in the midst of thee, a mighty one who will save.” For the first part compare verse 15, and see reference there. A mighty one (R.V.) — Who has power to render assistance in every need and to save from all difficulties. He will rejoice over thee with joy;… joy over thee with singing — Because uncleanness has been swept away and the community consists only of those who are obedient to his will (compare Isaiah 65:19; Jeremiah 32:41). Between the two clauses calling attention to the joy of Jehovah stands a rather obscure clause. He will rest in his love — Literally, he will be silent in his love. If this is the original text the meaning can only be that Jehovah’s love will be too tender and strong for expression. LXX. renders, “he will renew thee,” but this does not suit the context. One would expect a verb expressing joyful emotion, and one that would lend itself to the formation of a climax. A verb containing the same consonants as the Hebrew word translated “rest,” but in different order, occurs in Psalm 45:2 (Eng. verse 1) in the sense of “overflow.” This would not be inappropriate here, “he will overflow (with joy) in his love”; it would also produce a climax. Jehovah will joy inwardly, but cannot contain the joy, he will overflow with it, and finally burst into a song of rejoicing.

V. 18. Sorrowful-That mourn their distance from the solemn worship of God. Who are of thee-Thy children. Reproach-The taunts of their enemies.

Verse 18. I will gather—sorrowful] This may refer to those who, during the captivity, mourned for their former religious assemblies; and who were reproached by their enemies, because they could not enjoy their religious solemnities. See Psalm 137:1-9: “By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. For there they that carried us away captive required of us a song,” &c. This very circumstance may be the reference here.

Verses 18-20. I will gather them that are sorrowful for the solemn assembly — I will collect together those Israelites who are dispersed in their several captivities, both that of Babylon, and those of following times; who mourn for the loss of the public ordinances, and are grieved at the reproaches wherewith their enemies upbraid them, as if they were utterly forsaken of God. Behold — Mark well; at that time I will undo all that afflict thee — I will break the power, and dissolve the kingdom of thy enemies and oppressors, particularly of the Babylonians. And I will save her that halteth — Who is in trouble, and ready to fall; and gather her that was driven out — Into remote countries. And I will get them praise, &c., where they have been put to shame — I will cause them to have fame, even in those places where they have been scoffed at and held in contempt. I will make you a name, &c., when I turn back your captivity — When I cause you to return out of captivity, I will make your name great, and ye shall be the subject of men’s praise among all the nations around. So the Christian Church was, when it was made to flourish in the world, for there is that truth and grace, that piety and virtue in it, which may justly recommend it to the value and esteem of all the people of the earth; and so the universal church of the firstborn will be in the great day, when the saints shall be brought together to Christ, that he may be admired and glorified in them, and they admired and glorified in and through him, before angels and men. Then will God’s Israel be a name and a praise to all eternity.

Verses 18-20 do not contain the song of rejoicing sung by Jehovah, but rather a series of promises made by him to the redeemed community. Verse 18 is very obscure. The translation of the present Hebrew text is uncertain. R.V. differs but slightly from A.V.: “I will gather them that sorrow for the solemn assembly, who were of thee; to whom the burden upon her was a reproach.” Both translations make the verse a promise of the restoration of the dispersed, who, far from the holy city, are in deep sorrow because they can no longer gather in the temple, and who have suffered reproach (see on Joel 2:17) because of the national calamity that has fallen upon them. The thought suggested by the translation in the margin, “They have been sorrowful for the solemn assembly which I took away from thee, for the lifting up of reproach against her,” is less appropriate. The meaning of the verb translated “sorrow” is uncertain; it occurs in the same construction in 2 Samuel 20:13, in the sense of “thrust away,” or “remove.” The first clause might be translated, therefore, “I will gather them that are thrust away from the solemn assembly,” which would give acceptable sense. While the translation of the English versions may, perhaps, be had from the present Hebrew text, the latter is very awkward and may have suffered in the course of transmission. The ancient versions differ from it and from one another. LXX. presents a reading which, in part at least, is thought by many to be original. It joins the first two words of verse 18 to verse 17 and reads them “as on a feast day” — the whole clause, “he will joy over thee with singing as on a feast day”; then continues, “I will gather thy crushed ones; woe unto him who utters mockery against her.” Verse 17 is not improved by the addition; verse 18 gives good sense, but it cannot be affirmed with certainty that it is original. Instead of the pronoun of the third person we should probably read, with margin, “thee.” Marti proposes to read verse 18, “Removed have I (prophetic perfect) from thee the reproach; taken away have I from thee the shame.” With this he compares verse 11a (see further on verse 19).

V. 19. Undo-I will break their power and dissolve their kingdom. That halteth-Who is in trouble and ready to fall. Driven out-Into remote countries.

Verse 19. I will undo all that afflict thee] They who have persecuted you shall be punished for it. It shows much malignity and baseness of mind, to afflict or reproach those who are lying under the chastising hand of God. This was the conduct of the Edomites, Moabites, and Ammonites, when the Jews were in adversity; and how severely did the Lord punish them for it! And he gave this as the reason for the severity of the punishment. The first clause here is translated thus by Abp. Newcome: “Behold I will work with thee for thy sake at that time.” The original is obscure; and it may bear the above sense.

I will save her that halteth] See Micah 4:6, where there is a parallel place.

And gather her that was driven out] By captivity. The reference may be to renewing the covenant with the Jews, who were considered as an unfaithful spouse divorced by her husband. I will bring her back to my house.

I will get them praise and fame in every land] They shall become a great, a good, and a useful people. And as they are now a proverb of reproach, full of base wiles and degrading selfishness, they shall lose this character, and be totally changed; and they shall be as eminent for excellence, as they were before for baseness, in those countries where they had sojourned.

Verses 18-20. I will gather them that are sorrowful for the solemn assembly — I will collect together those Israelites who are dispersed in their several captivities, both that of Babylon, and those of following times; who mourn for the loss of the public ordinances, and are grieved at the reproaches wherewith their enemies upbraid them, as if they were utterly forsaken of God. Behold — Mark well; at that time I will undo all that afflict thee — I will break the power, and dissolve the kingdom of thy enemies and oppressors, particularly of the Babylonians. And I will save her that halteth — Who is in trouble, and ready to fall; and gather her that was driven out — Into remote countries. And I will get them praise, &c., where they have been put to shame — I will cause them to have fame, even in those places where they have been scoffed at and held in contempt. I will make you a name, &c., when I turn back your captivity — When I cause you to return out of captivity, I will make your name great, and ye shall be the subject of men’s praise among all the nations around. So the Christian Church was, when it was made to flourish in the world, for there is that truth and grace, that piety and virtue in it, which may justly recommend it to the value and esteem of all the people of the earth; and so the universal church of the firstborn will be in the great day, when the saints shall be brought together to Christ, that he may be admired and glorified in them, and they admired and glorified in and through him, before angels and men. Then will God’s Israel be a name and a praise to all eternity.

19. At that time — When the promise made in verse 18 will be fulfilled. I will undo all that afflict thee — The verb is literally do, sometimes in the sense of “to deal with,” either in a good or in an evil sense; here the latter, so that A.V. is right in rendering “undo.” If the LXX. rendering of verse 18 is correct the first clause of verse 19 is an expansion of 18b; but since “at that time” seems to mark a new beginning, and since the rest of verse 19 and verse 20 speak only of the blessings to be showered upon the remnant, it is not impossible that the first clause of verse 19 also speaks of a blessing intended for the afflicted children of Jehovah. An alteration in the vocalization would change “they that afflict thee” into “thy afflicted ones.” If this change is made, “to deal with” is used in a favorable sense: “At the time when I will deal with all thy afflicted ones.” How he will deal with them is stated in the rest of verse 19 and in verse 20. Save — From oppression, suffering, and disease. Halteth,… driven out — See on Micah 4:6 (compare Ezekiel 34:16). I will get them praise and fame — Better, R.V., “I will make them a praise and a name.” The wonderful things Jehovah will do for his people will so impress the nations by whom they have been oppressed that even they will recognize that “Jehovah hath done great things for them” (Psalm 126:2); then they will reproach them no more (see on Joel 2:17), but will praise and glorify them (compare Deuteronomy 26:19, margin; Isaiah 62:7; Jeremiah 33:9). In every land where they have been put to shame — R.V., “whose shame hath been in all the earth”; literally, in the whole earth their shame. It is difficult to get from this the translation of A.V. or even of R.V. LXX. differs from the Hebrew but does not relieve the difficulty. The omission of “their shame” would simplify matters — “I will make them a praise and a fame in the whole earth” (compare verse 20). Some omit the pronoun after “make” (in Hebrew one letter) and take “their shame” as the object of the verb, “I will make (or, turn) into praise and fame in all the earth their shame.”

V. 20. A praise-So the universal church of the first-born will be, in the great day. And then the Israel of God be made a name and a praise to all eternity.

Verse 20. At that time] First, when the seventy years of the Babylonish captivity shall terminate. “I will bring you again” to your own land; and this restoration shall be a type of their redemption from sin and iniquity; and at this time, and at this only, will they have a name and praise among all the people of the earth, not only among the Jews, but the Gentiles. Before your eyes] Some read before THEIR eyes; that is, the eyes of all people. On their conversion to Christianity, they shall become as eminent as they ever were in the most illustrious days of their history, Lord, hasten the conversion of Israel! Amen.

Verses 18-20. I will gather them that are sorrowful for the solemn assembly — I will collect together those Israelites who are dispersed in their several captivities, both that of Babylon, and those of following times; who mourn for the loss of the public ordinances, and are grieved at the reproaches wherewith their enemies upbraid them, as if they were utterly forsaken of God. Behold — Mark well; at that time I will undo all that afflict thee — I will break the power, and dissolve the kingdom of thy enemies and oppressors, particularly of the Babylonians. And I will save her that halteth — Who is in trouble, and ready to fall; and gather her that was driven out — Into remote countries. And I will get them praise, &c., where they have been put to shame — I will cause them to have fame, even in those places where they have been scoffed at and held in contempt. I will make you a name, &c., when I turn back your captivity — When I cause you to return out of captivity, I will make your name great, and ye shall be the subject of men’s praise among all the nations around. So the Christian Church was, when it was made to flourish in the world, for there is that truth and grace, that piety and virtue in it, which may justly recommend it to the value and esteem of all the people of the earth; and so the universal church of the firstborn will be in the great day, when the saints shall be brought together to Christ, that he may be admired and glorified in them, and they admired and glorified in and through him, before angels and men. Then will God’s Israel be a name and a praise to all eternity.

Verse 20 expresses essentially the same thought as verse 19. Will I bring you again — R.V., more literally, “bring you in,” for which LXX. reads “will do good,” which may be original. Even in the time that I gather you — R.V. co-ordinates this clause with the preceding, “and at that time will I gather you.” Both translations are based on an emended text. The present Hebrew text cannot be correct; the only question is whether A.V. or R.V. has made the proper correction — probably A.V. Combining the emendation of A.V. with the reading of LXX., 20a may be read, “At that time I will do good to you, even at the time when I shall gather you together.” I will do good is explained by, “For I will make you a name and a praise among all people (R.V., “all the peoples”) of the earth” (see on verse 19), and when I shall gather you together by “when I turn back (R.V., “bring back”) your captivity” (see on 2:7, and references there). Before your eyes — Within your own lifetime. Saith Jehovah — A seal upon the promises. Since they are uttered by Jehovah, they will surely be fulfilled.