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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Предисловие

Девятое место в ряду книг малых пророков как в еврейской масоретской Библии, так и в текстах греческом LXX, латинском Вульгаты и в других переводах занимает книга пророка Софонии. Еврейское имя пророка - Цефаниа, передаваемое у LXX-ти SofaniaV, с еврейского означает, соответственно входящим в состав его словам: цафан, покрывать, защищать, и ia (r) - Иегова, того, кого защищает, кому покровительствует Иегова. Имя это в Ветхом Завете, кроме пророка, носили еще три лица, упомянутых в разных местах библейских (между прочим, современный пророку второй священник храма, Иер XXI:1; XXIX:25; LII:24; Ср. Зах VI:10, 14: и 1: Пар VI:21), и, согласно указанной этимологии этого наименования, оно вообще выражало теократическую уверенность благочестивых людей Ветхого Завета в благодатном охранении непрестанным помышлением Иеговы (ср. Пс XXVI:5; XXX:21; LXXXII:4). Не столь близко отвечают прямому буквальному значению первой части еврейского имени пророка передача и объяснение слова Цефата у блаженного Иеронима. "Имя Софонии - говорит он [Блаженного Иеронима, одна книга толкований на пророка Софонию. Творение блаженного Иеронима, русск. перев., ч. 14-я. Киев 1898, с. 237-238] - одни переводили: высокое место для наблюдения (specula: от гл. цафа, наблюдал), другие: тайна Господня, (от гл. цафан - быть скрытым). Впрочем, толкуется ли это имя как вышка дня наблюдения, или как тайное Господне, и то, и другое одинаково подходит к пророку. В самом деле, ведь и Иезекиилю говорится: Сын человеческий, Я поставил тебя стражем (цофе) дому Израилеву (Иез III:17), и в другом месте: Ибо Господь Бог ничего не делает, не открыв Своей тайны рабам Своим, пророкам (Ам III:7). Соответственно с этим объяснением, блаж. Иероним передает значение еврейского имени пророка Софонии выражением: "Speculator et arcanorum Dei cognitor". Но при всей верности и глубине заключающейся здесь мысли, точного соответствия еврейской этимологии имени пророка в объяснении блаженного Иеронима не замечается: глаголы - цафа и цафан при всей взаимной близости по происхождению и значению, однако, каждый имеет самостоятельное значение, и второй глагол чаще имеет конкретное значение (покрывать, защищать), чем абстрактное (тайна). Ввиду этого лучше остаться при первой, указанной нами этимологии имени Цефания-Софония.

Никаких сведений о личности, жизни и деятельности пророка Софонии в исторической и современной пророческой письменности Ветхого Завета не сохранилось, и единственным прямым библейским свидетельством о лице пророка, как писатели известной с его именем пророческой книги, его происхождении и времени пророческой деятельности, является надписание книги, ст. 1: гл. 1-ой: "Слово Господне, которое было к Софонии, сыну Хусия, сыну Годолии, сыну Амории, сыну Езекии, во дни Иосии, сына Амонова, царя Иудейского".

Какой смысл имеет указание поименованных здесь предков пророка? "Евреи - говорит блаженный Иероним (названное толкование 237) - передают, что если в оглавлении книги указывается имя отца или деда какого-либо пророка, то последние также были пророками. Посему и Амос, один из двенадцати пророков, который говорит: я не пророк и не сын пророка; я был пастух и собирал сикоморы (Ам VII:14), в оглавлении книги не имеет имени отца. Если это предание верно, то пророк Софония рожден, так сказать, от имени пророческого и от славного поколения предков своих"... Но это еврейско-раввинское предание имеет сомнительную историческую состоятельность: так названные по именам - отец пророка Иеремии Хелкия (Иер I:1) и Иезекииля - Вузий (Иез I:3) были священниками, а о пророческом достоинства или служении их, равно как и других лиц, названных в качестве отцов пророков (Амоца - отца пророка Исаии, Ис I:1, Беерии - отца Осии, Ос I:1, Вафуила - отца Иоиля, Иоил I:1; Амафии - отца Ионы, Иона I:1; Варахии - отца прор. Захарии, Зах I:1), ничего достоверно не известно, да это и мало вероятно, так как пророческое служение в народе Божием вообще не имело характера наследственности. Другие древние и новые комментаторы полагают, что столь необычно длинная родословная пророка даже до четвертого рода в восходящей степени указывает на то, что пророк происходил из знатного рода и имел несколько славных своими заслугами предков. Минуя при этом неизвестных истории - отца пророка - Хусия, деда - Годолию и прадеда - Аморию, исследователи обыкновенно останавливаются на четвертом и последнем члене родословной таблицы - пращуре Езекии, именем которого должна определяться знатность происхождения пророка, и некоторые (в новое время Блек, Штраус, Гитциг, Штаде и др. ) отожествляют этого пращура пророка с одноименным царем иудейским Езекиею (4: Цар XVIII:1: след. ), признавая, таким образом, принадлежность пророка к царскому роду. Мнение это само по себе не заключает в себе ничего невозможного. Хотя современный пророку Софонии царь иудейский Иосия был не праправнуком, а лишь правнуком царя Езекии - был отделен от него не тремя промежуточными членами, как в родословной пророка, а лишь двумя (Манассия - Амон), и хотя библейские свидетельства не упоминают об Амории - сыне царя Езекии и брате царя Манассии, но то и другое вполне допустимо и объяснимо ввиду длинного периода времени, отделяющего Иосию и пророка Софонию от царя Езекии. Однако против этого предположения говорят два обстоятельства: 1) отсутствие в рассматриваемом надписании при имени Езекии обозначения "царь иудейский" (евр. мелех - Иегуда), чем пророк прямо и положительно установил бы знатность своего рода; 2) свидетельство предания еврейского, сохраненного в сочинении "de vita prophetarum" Псевдоепифания, по которому пророк Софония происходил из колена Симеонова из округа Саравафа. Предание это занесено в наши Четьи Минеи, см. под 3: декабря, в день церковного воспоминания памяти пророка, и хотя достоверность этого предания не стоит выше сомнений, однако уже самое существование такого предания о происхождении пророка Софонии из колена Симеонова достаточно сильно говорит против предположения о принадлежности пророка к царскому роду, следовательно к Иудину колену, так как иначе оставалось бы непонятным, каким образом предание могло отнести его к другому колену, указав при этом точно и место его рождения. Таким образом, и мнение о принадлежности пророка Софонии к царскому роду Давида не может быть признанное за несомненное. Лучше принять мнение св. Кирилла Александрийского, что (как можно заключать из длинного перечня предков пророка) пророк Софония "был по плоти не без известного рода" (ouk ashmoV wn kata sarka genoV) [Святого отца нашего Кирилла Александрийского, толкование на пророка Софонию. Русск. перев. Богословский Вестник. 1895, I, с. 327.]. Других сведений о жизни и деятельности пророка предание не сохранило, также как и Св. Писание. Христианская православная Церковь, совершая церковное прославление пророка Софонии 3: декабря, в церковной службе пророку особенно отмечает торжественное мессианское пророчество его прославления Сиона с явлением Христа, гл. III:14-15. "Явился еси светозарен Божественным Духом, пророче Софоние, Божие явление возгласив: радуйся зело, дщи Сионя, Иерусалимова, проповеждь: се царь твой грядет спасаяй" (кондак прор. См. канона песнь 6-ю, тропарь 2-й).

Время пророческого служения, а также произнесение речей пророка Софонии определяется в самом надписании его книги "днями Иосии, сына Амонова, царя иудейского", царствовавшего, как известно из 4: Цар XXII:1: и 2: Пар XXXIV:1: тридцать один год, - по принятой хронологии от 641: до 610: года до Р. Х. Но к какому именно периоду этого царствования относится начало пророческой деятельности Софонии, - в решение этого вопроса исследователи расходятся.

Известно, что царствование благочестивого Иосии было временем религиозной реформы, направленной к искоренению идолослужения среди народа Божия - печального наследия отца Иосии Амона и деда Манассии. Сопоставляя известие об этой реформе 4: Цар глав ХХII-ХXIII и 2: Пар гл. XXXIV-ХXXV, в новое время обыкновенно делят царствование Иосии на три, различные по характеру периода: первые одиннадцать лет его царствования образуют первый, дореформенный период, затем с 12-го года до 18-го (когда была найдена в храме первосвященником Хелкиею книга закона, 4: Цар XXII:8: сл. ; 2: Пар ХXXIV:15: и д. ) следует период реформаторской деятельности царя Иосии в направлении уничтожения всех видов идолослужения и восстановления во всей чистоте богопочтения и богослужения Иеговы, наконец, с 19: года по 31-й год послереформенный. К какому из этих периодов следует отнести произнесение пророческих речей Софонии? За отсутствием всяких прямых внешних свидетельств о деятельности пророка Софонии, при решении этого вопроса приходится руководиться внутренними данными самой книги, а также некоторыми сопоставлениями и аналогиями из книги пророка Иеремии, выступившего на свое пророческое служение, как известно (Иер I:2; XXV:3) в 13-й год царствования Иосии, следовательно, несомненно бывшего - более или менее продолжительное время - современником пророка Софонии. Но указания книги о внутреннем состоянии Иудейского народа, а также о внешних отношениях его к другим народам имеют настолько общий характер, что не позволяют установить точные даты и не исключают возможности разных мнений о времени произнесения пророческих речей Софонии. Так, одни исследователи и толкователи книги пророка Софонии относят время произнесения содержащихся в ней речей к первому, предшествовавшему реформе культа, периоду царствования Иосии (Эвальд, Геферник, Штаде и др., из русских - Тюрнин, Нарциссов). Основаниями для сего выставляются следующие данные о внутреннем состоянии Иудейского царства, заимствуемые из самой книги: 1) в стране господствуют - культ Ваала с особенными жрецами, кемарим, поклонение и служение светилам небесным и культ Молоха (I:4-9), 2) главное значение в жизни народной принадлежит аристократии светской и духовной, которая, однако, злоупотребляет своим значением и лишь развращает народ (III:2-4); 3) со-вне государство пользуется миром, в руках правящих лиц и торговых людей скопились значительная богатства (I:13, 18), но материальное довольство создало в них полное равнодушие к учению и угрозам пророков, совершенное нравственное безразличие, и единственным средством уничтожить нечестие является совершенное истребление беззаконных (I:3, 12; III:11). Все эти черты, говорят, указывают на то время, когда со стороны государственной власти, по малолетству Иосии, еще не предпринималось мер, для искоренения идолопоклонства в стране, и религиозная жизнь народа оставалась в состоянии, унаследованном от двух предыдущих нечестивых царствований. Черты эти, взятые из содержания самой книги, действительно были присущи жизни народа, к которому были обращены пророческие речи Софонии, но они не составляли исключительной принадлежности только первого периода царствования, напротив, все они и во всей совокупности имели место и во время реформы Иосии и после нее, как особенно наглядно открывается это из снесения пророческих речей Софонии с грозными речами пророка Иеремии, гл. XI-XVII, произнесенными уже после реформы Иосии, притом еще при жизни его самого. Мнение о раннейшем происхождении пророчества Софонии могло бы получить большую силу и устойчивость лишь в том случае, если бы было вероятно предположение многих историков древности и ученых исследователей книги пророка Софонии (Дункер, Нибур, Шрадер, Масперо, Штаде и др. ), будто в последней, именно в пророчестве о близости грозного дня Господня, дня гнева и скорби, дня трубы и бранного крика, гл. I, ст. 14-16, можно видеть предуказание на поколебавшее во второй половине VII века до Р. Х. всю переднюю Азию нашествие скифов. Главным и пожалуй даже единственным источником исторических сведений об этом событии является известие Геродота, по которому скифы вторглись в Мидию в то время, когда Киаксар Мидийский начал было осаждать Ниневию, заставили его снять эту осаду, разбили его и владычествовали в Азии 28: лет; пытались проникнуть в Египет, но фараон Псамметих успел откупиться от них уплатою контрибуции, и они на обратном пути ограбили храм Афродиты-Астарты в филистимском городе Аскалоне; наконец, были изгнаны тем же Киаксаром (Herod., Histor. I, 103-106; I, 73; IV, 1). Но прежде всего надо знать, что историки не согласны в определении точной хронологии нашествия скифов, и можно лишь с большей или меньшей вероятностью относить его ко времени иудейского царя Иосии (т. е. вообще после 640: г. до Р. Х. ). Главное же - это то, что нашествие скифов, так памятное другим народам Передней Азии, по всей видимости, едва в малой степени коснулось Иудеи и Иудейского народа (скифы, быть может, лишь прошли по части Иудеи, захватив только добычу, подобно тому как сделали они в земле Филистимской), а потому и не нашло сколько-нибудь сильного и даже вообще прямого отклика в речах современных этому событию пророков народа Божия - Софонии и Иеремии. В изображении у пророка Иеремии врагов, которые должны явиться исполнителями суда Божия над Иудеями (Иер IV:6-7; V:15-17, VI:1-3, 21-23) нет ни одной такой черты, которой нельзя бы было полностью отнести к Вавилонянам (Иер XXV:9-11); ясных же указаний на скифов мы у него на находим. Подобное же надо сказать и о пророке Софонии и его книге. Нет никакой необходимости усматривать в изображении I:14-16: страшного дня Иеговы непременно бедствия нашествия скифов (нашествие это для Иудеи, как сказано уже, не имело, вероятно, существенного значения). Скорее нашествие скифов и господство их над разными народами Азии могло лишь дать повод прор. Софонии к изображению суда Божия над народом Иудейским, закосневшим в своей испорченности и сделавшимся слепым и глухим к великим знамениям времени (II:1-2; III:1-2, 5-7); между тем пророк усматривал в напряженной вражде и борьбе разных народов друг с другом лишь начало кровавой борьбы за преобладание в мире, которая имела потрясти все почти государства того времени (II:4-11) и привести Иудею к полной гибели (I:2-3; III:8). Скифское нашествие, таким образом, могло лишь давать повод к изображаемой пророком страшной перспективе, ожидающей Иудеев. Косвенный намек на это опустошительное для многих азиатских народов нашествие скифов не без основания усматривают в словах прор. Софонии гл. III, ст. 6-7, а также в первой половине стиха 18-го гл. I. В последнем месте можно предположительно видеть напряженное указание на особенно отличавшее завоевательные походы скифов корыстолюбие этих хищников.

По мнению других исследователей (Кеплна (???), Гитцига, Штрауса), происхождение пророчества Софонии современно самой реформаторской деятельности царя Иосии. Но как ни вероятно само по себе фактическое участие пророка Софонии вместе с другими современными ему пророками (см. 4: Цар XXIII:2) в обновлении завета и последующем очищении храма, Иерусалима и страны от принадлежностей идолослужения, прямого указания на религиозно богослужебные реформы царя Иосии в книге прор. не имеется, а потому мысль поставить содержание книги в временную и причинную связь с событием и подробностями реформы царя Иосии должна быть оставлена.

Остается, таким образом, отнести речи пророка Софонии к третьему и последнему периоду жизни и царствования Иосии, т. е. после 18-го года его правления, что и делают некоторые исследователи (Делич, Клейнерт, Филиппсон и др. ). Вся ситуация книги - изображение грехов народа против веры и нравственности, а также ожидающих его кар - является аналогичною пророческим речам Иеремии, произнесенным несомненно времени после уже реформы Иосии. Говорить о предстоящем истреблении "остатков Ваала" (I:4) можно было лишь после того, как Иосия по достижению совершеннолетия положил почин религиозной реформе, особенно же после обретения книги закона (в 18-й год) с новою ревностью принялся за истребление остатков идолослужения в своей стране. Равным образом, об официальном употреблении в стране закона, хотя и нарушаемого священниками (III:4), не могло быть и речи до открытия "книги закона". И пророк Иеремия говорит как об идолослужении (VII:17, 18) рядом с официальным господством истинного богопочитания и законничества (VI:19-30), о ложной клятве именем Иеговы рядом с клятвою идолами (V:2; VII:9; XII:6; ср. Соф I:5), о злонамеренном преступлении закона (VIII:8-9), о развращении всех классов народа - царской семьи, князей, пророков и священников (II:8, 26: сн. Соф I:4, 8-9; III:4). Посему оба пророка признают единственно возможным исходом для современного им народа - всеобщую гибель, грозную кару Божию, воспламенение всепоедающего пламени гнева Божия (Соф I:18: см. Иер VII:20), имеющего истребить с лица Палестины людей и все живущее (Соф I:2-3: см. Иер IV:25; IX:9; XII:4), и, таким образом, как бы повторяют и развивают суть грозного пророчества Олданы по поводу обретения книги закона и ее клятв (4: Цар XXII:16: сл. 2: Пар ХХIV:24). Наконец, и то обстоятельство, что пророк Софония, примыкая к известному пророчеству Наума (см. особенно Наум I:14; II:2; III:15), предвозвещает скорую гибель Ниневии и всей Ассирии (Соф II:13-15), что, по принятому теперь в науке счислению, произошло в 606: году до Р. Х. более благоприятствует сравнительно более позднему, чем более раннему, написанию книги.

Согласно надписанию книги, в подлинности которого сомневаться нет никакого основания, прежние исследователи признавали ее произведением одного священного писателя, жившего лет за 25: до Вавилонского плена. Но с половины XIX столетия, когда так называемая высшая критика библейских писаний поставила вопрос о происхождении и составе каждого из них, стали раздаваться возражения против признания единства и цельности книги пророка Софонии. В настоящее время некоторые библейские критики (Штаде, Швалли, Будде) утверждают, что только первая глава бесспорно принадлежит прор. Софонии, имя которого стоит в надписании, во второй же и третьей главах критиками указываются и отдельные стихи и целые отделы, будто бы, послепленного происхождения. Сюда относятся критиками все те места, которые по тону и направлению не согласуются - по их мнению, с содержанием первой главы, именно имеют не грозно обличительный в отношении иудеев характер, а напротив имеют целью защитить народ иудейский от других народов, - таков отдел гл. II, ст. 4-10, содержащий в себе предвещание кары соседним с иудеями народам; или же в содержании своем заключают указание на обстоятельства времени Вавилонского плена или даже периода послепленного, каковы: гл. III, ст. 9-10: (сн. II:11), выражающие идею обращения язычников к Иегове, и гл. III, ст. 14-20, заключающие торжественное пророчество о будущем обновлении и прославлении Сиона после времен уничижения. Но и допленные пророчества заключают в себе не одни обличения и угрозы неверному и преступному народу Иудейскому, но и утешительные пророчества о спасении и прославлении благочестивого остатка (Ам V:15; Иоил II:32; Ис XXXVII:32; Мих V:6). Равным образом, условия, благоприятствовавшие распространению истинного Боговедения между язычниками, существовали еще задолго до Вавилонского плена, и библейская история знает не только многих отдельных случаев обращения язычников к вере Иеговы: Раавы (Нав II:10-22), Руфи, Неемана Сирианина (4: Цар V) но и целых масс язычников, как гаваонитяне (Нав IX). Особенно же благоприятные условия для этого обращения язычников к вере Иеговы открылись со времени падения северного десятиколенного царства Еврейского, когда переселенные на место израильтян ассирийцы стали усвоять начала религии Иеговы, хотя на первых порах это Богопочтение их могло быть только очень несовершенным (4: Цар XVII:24: сл. ). Еще менее, конечно, непонятного и странного заключается в выражении пророка, что Иегова возвратит плен Иудеев (II:7; III:20), которое, по мнению критиков, указывает на то, что иудеи во время написания этих отделов были уже в плену. В действительности, мысль о необходимости, неизбежности пленения избранного народа в случае неисполнения ими заповедей Божиих, а также об освобождении его в случае покаяния для исправления - мысль очень древняя, выраженная еще Моисеем (Втор XXX:3) и не раз повторенная пророками, жившими бесспорно до плена (напр. Ос VI:11). Тем более, конечно, понятна речь об этом в устах пророка, жившего и пророчествовавшего за какие-нибудь 30: лет до самого пленения Вавилонского.

В соответствии или соотношении с обстоятельствами жизни избранного народа, а частью и соседних ему народов, стоят и содержание и форма пророческой проповеди, пророческих речей Софонии. Именно ввиду печального до безнадежности религиозно-нравственного состояния народа Божия в данное время, вовсе не подававшего надежд на исправление, а с другой стороны ввиду тяжких и грозных событий современной внешней истории, преобладающий тон речей пророка Софонии - эсхатологический, а главный и центральный предмет их - карательный и очистительный суд над Израилем, а затем над другими народами и над всем миром вообще. Но этот грозный суд Божий не имеет цели в самом себе, напротив, является только средством и путем действий Божиих к цели общего, универсального спасения. Начатками этого спасения явятся "смиренные земли, исполняющие законы" Иеговы (II:3), не делающие неправды "остатки Израиля" (III:13), которые и составят новую теократическую общину. Религиозно-нравственные основания жизни этой будущей общины будут прямо противоположны жизни современной пророку иудейской общины (III:11-13), а, вследствие этого, совершенно изменятся отношения Иеговы к народу: вместо грозного Судии, как теперь, Он будет для Своих избранников Царем, Покровителем, Защитником, и отношения Его к новой общине будут так же любвеобильны, как отношения жениха к невесте (ст. 14-17), а конечным результатом этого будет честь, мир и слава обновленной теократической общины (ст. 18-20). А затем пророку предносится еще более возвышенные и широкие перспективы: в спасении примут участие и другие народы, ложные боги которых будут истреблены (II:11), а они сами обратятся к чистому, искреннему и единодушному призванию Иеговы (III:9-10). Ввиду того, что все отмеченные главные пункты содержания пророчества Софонии имеют для себя параллели или аналогии у более древних пророков, возникает вопрос об отношении книги пророка Софонии к пророчествам раннейших его пророков и, вообще, о положении и значении первой в ряду других пророческих писаний. По этому вопросу в западной библейской науке высказано два довольно распространенных там взгляда. Во-первых, по почину одного из древних исследователей книги - Мартина Буцера (Comment, in Tzephanjam. Argentor. 1528), ее часто называют кратким изложением, удачным сокращением всех пророческих речей (breve compendium, elegans epitome). Во-вторых, Делич и другие разделяют пророческие писания на два ряда - Исайи и Иеремии, и пророчество Софонии ставят во главе тех, которые стоят под определяющим влиянием пророка Иеремии. Но следует заметить, что с православно-церковной точки зрения, мысль о литературной зависимости пророков и, вообще, священных писателей друг от друга не вполне удобоприемлема. Кроме того, более глубокое изучение писаний пророческих при свете данных внешней истории, а особенно при освещении истории последовательного хода Откровения показывает, что наблюдаемое иногда сходство мыслей и выражений у разных пророков объясняется не прямым заимствованием, а близостью или сходством событий времени, а так же внутренним средством возвещаемых ими идей религиозного и нравственного миропорядка. Наконец, в изложении своих пророческих речей каждый пророк в известной степени проявлял и личные особенности своего духа, налагал на свои книги печать личности. Принимая во внимание все эти бесспорные черты речей пророческих, мы не можем в полной мере и без оговорок принять оба приведенные суждения западных ученых о книге пророка Софонии. В самом деле, его пророческие речи нельзя назвать обобщением содержания предшествовавших ему пророков уже потому, что отнюдь не все черты будущего Мессианского царства нашли раскрытие или даже упоминание у Софонии: так, напр., отсутствует учение о Личном Устроителе будущего царства - Божественной Отрасли дома Давидова, о чем говорят предыдущее пророки (Ос III:3; Мих V:2; Ис ХI:1: сл. ) и последующие (Иер XXIII:5; XXXIII, 14-17; Иез ХXXIV:23-25; Зах III:3) - хотя в возвышенном изображении пророком, III:14-15, грядущей радости и торжества Сиона нельзя не видеть предизображения будущего торжественного входа Господа Иисуса Христа в Иерусалим (см. Мф XXI:5; Ин XII:15), почему отдел III:14-19, в Православной Церкви назначен для чтения в качестве паримии в праздник Входа Господня в Иерусалим. Равным образом, существенные пункты содержания книги пророка Софонии - суд и спасение являются у него выраженными с особенным оттенком, отличающими его от других пророков (Наума, Авдии, Исаии, Аввакума, Иоиля): "день Иеговы" у него не есть только день гнева и суда (как у Иоиля, Наума), но вместе и начало возрождения, и притом не одного избранного народа, как у пророка Иоиля (гл. III), но и всего человечества. Эта универсальная идея суда и спасения является у пророка Софонии в столь своеобразном раскрытии, которое не позволяет говорить о какой-либо его несамостоятельности или зависимости от пророка Иеремии или от другого пророка. Но, конечно, соприкосновения мыслей и выражений пророка с учением и языком других пророков существуют, и опустить их из виду при изъяснении книги не следует.

По содержанию своему книга пророка Софонии, как видно уже из ранее сказанного, может быть подразделена на три части, в общем совпадающие с нынешним делением книги на три главы. Глава первая изображает ожидающий Иудею суд Божий за идолослужение и нечестие ее жителей. Глава вторая предвещает погибель других, языческих царств. Глава третья - после повторного изображения наказания Иудеи и других народов (ст. 1-8), дает величественное изображение грядущей новой формы жизни - спасения иудеев и язычников. Для истолкования, равно как и вообще для изучения, книги пророка Софонии могут служить: 1) переведенные на русский язык толкования - св. Кирилла Александрийского, блаженного Феодорита, блаженного Иеронима; 2) исагогико-зкзегетические труды западных учёных: P. Kleinert'a в Bibelwerk Lange 1868, L Philippson'a в его D. Israelitische Bibel. II, 1858: H. Ewald'a, Die Propheten d. Alten Bundes. 1840, I, T. Strauss, VaticiniaZephaniae 1843. Keil, Bibl. Commentar ub. d. 12: Klein. Propheten 1873. K. Marti, Dodekapropheton 1904: и др. 3) в русской библиологической литературе - Иринея архиеп. Псковского, толкование на дванадесять пророков. СПБ. 1807, ч. V, Палладия еп. Сарапульского, толкование на св. пророков. 1876, в. V, Историко-экзегетическое исследование "Книга пророка Софонии" И. Тюрнина. Сергиев Посад. 1897: и по поводу этой книги - проф. О. Г. Елеонского, к вопросу о книге пророка Софонии. Христ. Чтен. 1898, II. Почтенным трудом г. Тюрнина мы немало пользуемся при составлении введения и толкования на книгу прор. Софонии. Ср. также у Д. А. Нарциссова. Руководство к изучению пророческих книг Ветхого Завета. Полтава. 1904, с. 208-214.

2-3. Всеобщность грозного суда Божия, имеющего разразиться над миром. 4-7. Общее указание преступности жителей Иудеи и Иерусалима, которою они навлекли на себя гнев Иеговы, с указанием частных видов их идолослужения - культов: Ваала, светил небесных и Молоха; близость и неотвратимость страшного дня Господня. 8-13. Частнее называются отдельные классы населения, своими преступлениями и нечестием, вызвавшим гнев Божий: члены царской семьи и придворные вельможи, затем люди, полагающие надежду на свое богатство, и люди нравственно огрубелые и отрицающие действие Божие в мире. 14-18. Изображение ужасов дня Господня, следствием которых явится гибель земли с обитателями ее.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
THIS prophet is placed last, as he was last in time, of all the minor prophets before the captivity, and not long before Jeremiah, who lived at the time of the captivity. He foretels the general destruction of Judah and Jerusalem by the Chaldeans, and sets their sins in order before them, which had provoked God to bring their ruin upon them, calls them to repentance, threatens the neighbouring nations with the like destructions, and gives encouraging promises of their joyful return out of captivity in due time, which have a reference to the grace of the gospel. We have, in the first verse, an account of the prophet and the date of his prophecy, which supersedes our enquiry concerning them here.

After the title of the book (ver. 1) here is, I. A threatening of the destruction of Judah and Jerusalem, an utter destruction, by the Chaldeans, ver. 2-4. II. A charge against them for their gross sin, which provoked God to bring that destruction upon them (ver. 5, 6); and so he goes on in the rest of the chapter, setting both the judgments before them, that they might prevent them or prepare for them, and the sins that destroy them, that they might judge themselves, and justify God in what was brought upon them. 1. They must hold their peace because they had greatly sinned, ver. 7-9. But, 2, They shall howl because the trouble will be great. The day of the Lord is near, and it will be a terrible day, ver. 10-18. Such fair and timely warning as this did God give to the Jews of the approaching captivity; but they hardened their neck, which made their destruction remediless.
Adam Clarke: Commentary on the Bible - 1831
This chapter begins with denouncing God's judgments against Judah and Jerusalem, Zep 1:1-3. Idolaters, and sinners of several other denominations, are then particularly threatened; and their approaching visitation enlarged on, by the enumeration of several circumstances which tend greatly to heighten its terrors, Zep 1:4-18.
Albert Barnes: Notes on the Bible - 1834
Introduction to Zephaniah
Zephaniah was called to his role not long after Habakkuk. Since his time was near to that of Habakkuk, so his subject was also related. Both lived when, for the sins of the reign of Manasseh, God had pronounced an irRev_ersible sentence of destruction upon Jerusalem. The mission of both was not to the whole people whose sentence was fixed, but to the individuals who would flee from the wrath to come. The form of Habakkuk's prophecy was (as we might say) more subjective; that of Zephaniah was more objective. Habakkuk exhibits the victory of faith in the oppressed faithful - how it would hold to God amid the domestic oppressions, amid the oppressions of the Chaldees by whom those oppressions were to be punished, and, when all shall seem to fail, should, in the certainty of its unseen life, rejoice in its God. The characteristic of Zephaniah is the declaration of the tenderness of the love of God for that remnant of Israel, "the afflicted and poor people," whom God would "leave in the midst of them" Zep 3:12.
Zephaniah has, like Habakkuk, to declare the judgment on the world. He renews the language of Joel as to "the day of the Lord," and points to nations and individuals. He opens with the prophecy of one wide destruction of the land and all the sinners in it, its idolaters and its oppressors, its princes, its royal family, its merchants, its petty plunderers, who used rapine under color of their masters' name, and brought guilt upon themselves and them. Nothing is either too high or too low to escape the judgments of God. But the visitation upon Judah was only partially of a more comprehensive judgment. Zephaniah foretells the wider destruction of enemies of God's people on all sides - of Philistia, Moab, Ammon, on each side of them, and the distant nations on either side, Ethiopia (which then included Egypt) and Assyria. All these particular judgments contain principles of God's judgments at all times. But in Zephaniah they seem all to converge in the love of God for the remnant of His people. The nation he calls "a nation not desired" Zep 2:1. He calls to God individuals: "It may be, ye shall be hid in the day of the Lord's anger" Zep 2:3. He foretells a sifting time, wherein God would "take away the proud among her" Zep 3:11-12; yet there follows a largeness of Gospel promise and of love Zep 3:12-17, the grounds of which are explained in the Gospel, but whose tenderness of language is hardly surpassed even by the overwhelming tenderness of "the love of Christ which passeth knowledge" Eph 3:19.
The prophet's own name "the Lord hath hid" corresponds with this. The Psalmist had said, using this same word, "He shall hide me in His tabernacle in the day of evil: in the secret of His tabernacle He shall hide me" Psa 27:5; and, "O how great is Thy goodness, which Thou hast "laid up" for them that fear Thee. Thou shalt hide them in the secret of Thy presence from the pride of man. Thou shalt "keep them secretly" Psa 31:19-20 in a pavilion from the strife of tongues." "They take counsel against Thy "hidden" ones" Psa 83:4.
The date which Zephaniah prefixed to his prophecy, has not been disputed; for no one felt any interest in denying it. Those who disbelieve definite prophecy invented for themselves a solution, whereby they thought that Zephaniah's prophecy need not be definite, even though uttered in the time of Josiah; so the fact remained unquestioned.
The unaccustomed fullness with which his descent is given implies so much of that personal knowledge which soon fades away, that those who speak of other titles, as having been prefixed to the books, or portions of books of the prophets, by later hands, have not questioned this. The only question is, whether he lived before or in the middle of the reformation by Josiah. Josiah, who came to the throne when eight years old 641 b. c., began the reformation in the 12th year of his reign, Ch2 34:3-7, when almost twenty; 630 b. c. The extirpation of idolatry could not, it appears, be accomplished at once. The finding of the ancient copy of the law, during the repairs of the temple in the 18th year of his reign, 2 Kings 22; 2 Chr. 34:8-28, 624 b. c., gave a fresh impulse to the king's efforts. He then united the people with himself, bound all the people present to the covenant Kg2 23:3; Ch2 34:31 to keep the law, and made a further destruction of idols 2 Kings 23:4-20; Ch2 34:33 before the solemn passover in that year. Even after that passover some abominations had to be removed Kg2 23:24. It has been thought that the words, "I will cut off the remnant of Baal from this place" Zep 1:4, imply that the worship of Baal had already in some degree been removed, and that God said, that He would complete what had been begun. But the emphasis seems to be rather on the completeness of the destruction, as we should say, that He would efface every remnant of Baal, than to refer to any effort which had been made by human authority to destroy it.
The prophet joins together, "I will cut off the remnant of Baal, the name of the Chemarim." The cutting off "the name of the Chemarim," or idolatrous priests, is like that of Hosea, "I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name" Hos 2:17. As the cutting off of "the name of the Chemarim" means their being utterly obliterated, so, probably, does "the cutting off the remnant of Baal." The worship of Baal was cut off, not through Josiah, but (as Zephaniah prophesied) through the captivity. Jeremiah asserts its continuance during his long prophetic office Jer 2:8; Jer 7:9; Jer 11:13; Jer 19:5; Jer 32:29.
In the absence of any direct authority to the contrary, the description of idolatry by Zephaniah would seem to belong to the period, before the measures to abolish it were begun. He speaks as if everything were full of idolatry Zep 1:4-5, the worship of Baal, the worship of the host of heaven upon the housetops, swearing by Maleham, and probably the clothing with strange apparel.
The state also was as corrupt Zep 3:3-4 as the worship. Princes and judges, priests and prophets were all alike in sin; the judges distorted the law between man and man, as the priests profaned all which related to God. The princes were roaring lions; the judges, evening wolves, ever famished, hungering for new prey. This too would scarcely have been, when Josiah was old enough to govern in his own person. Both idolatry and perversion of justice were continued on from the reign of his father Amon. Both, when old enough, he removed. God Himself gives him the praise, that he "did judgment and justice, then it was well with him; he judged the cause of the poor and needy, then it was well with him; was not this to know Me? saith the Lord" Jer 22:15-16. His conversion was in the eighth year of his reign. Then, while he was yet young, he began to "seek after the God of David his father."
The mention of the "king's children" (see the note at Zep 1:8), whom, God says, He would punish in the great day of His visitation, does not involve any later date. They might, anyhow have been brothers or uncles of the king Josiah. But, more probably, God declares that no rank should be exempt from the judgments of that day. He knew, too, that the sons of Josiah would be then punished for their great sins. The sun of the temporal rule of the house of David set in unmitigated wickedness and sorrow. Of all its kings after Josiah, it is said, they did "evil in the sight of the Lord;" some were distinguished by guilt; all had miserable ends; some of them with aggravated misery.
Zephaniah then probably finished his course before that 12th year of Josiah, (for this prophecy is one whole) and so just before Jeremiah was, in Josiah's 13th year, called to his office, which he fulfilled for half a century, perhaps for the whole age of man.
The foreground of the prophecy of Zephaniah remarkably coincides with that of Habakkuk. Zephaniah presupposes that prophecy and fills it up. Habakkuk had prophesied the great wasting and destruction through the Chaldaeans, and then their destruction. That invasion was to extend beyond Judah (for it was said "he shall scoff at kings" Hab 1:10), but was to include it. The instrument of God having been named by Habakkuk, Zephaniah does not even allude to him. Rather, he brings before Judah the other side, the agency of God Himself. God would not have them forget Himself in His instruments. Hence, all is attributed to God. "I will utterly consume all things from off the land, saith the Lord. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumblingblocks with the wicked, and I will cut off man from the land, saith the Lord. I will also stretch out Mine hand upon Judah; and I will cut off the remnant of Baal. In the day of the Lord's sacrifice, I will punish the princes, etc. In the same day also I will punish all those etc. I will search Jerusalem with candles. The great day of the Lord is near, and I will bring distress upon, etc. O Canaan, land of the Philistines, I will even destroy thee. The Lord will be terrible upon them. Ye Ethiopians also, ye shall be slain by My sword. And He will destroy Nineveh" Zep 1:2, Zep 1:4, Zep 1:8-9, Zep 1:13-14, Zep 1:17; Zep 2:5, Zep 2:11-13. The wicked of the people had "said in their heart, The Lord will not do good, neither will He do evil" Zep 1:12. Zephaniah inculcates, throughout his brief prophecy, that there is nothing, good or evil, of which He is not the doer or overruler.
But the extent of that visitation is co-extensive with that prophesied by Habakkuk. Zephaniah indeed speaks rather of the effects, the desolation. But the countries, whose desolation or defeat he foretells, are the lands of those, whom the Chaldaeans invaded, worsted, in part desolated. Beside Judah, Zephaniah's subjects are Philistia, Moab, Ammon, Ethiopia (which included Egypt), Nineveh. And here he makes a remarkable distinction corresponding with the events. Of the Ethiopians or Egyptians, he says only, "ye shall be slain by My sword" Zep 2:12. Of Assyria he foretells Zep 2:13-15 the entire and lasting desolation; the capitals of her palaces in the dust; her cedar-work bare; flocks, wild-beasts, pelican and hedgehog, taking up their abode in her. Moab and Ammon and Philistia have at first sight the two-fold, apparently contradictory, lot; "the remnant of My people," God says, "shall possess them; the coast shall be for the remnant of the house of Judah" Zep 2:9; and, that they should be a perpetual desolation.
This also was to take place, after God had brought back His people out of captivity. Now all these countries were conquered by the Chaldaeans, of which at the time there was no human likelihood. But they were not swept away by one torrent of conquest. Moab and Ammon were, at first, allies of Nebuchadnezzar, and rejoiced at the miseries of the people, whose prophets had foretold their destruction. But, beyond this, Nineveh was at that time more powerful than Egypt. Human knowledge could not have discerned, that Egypt should suffer defeat only, Nineveh should be utterly destroyed. It was the custom of the great conquerors of the East, not to destroy capitals, but to re-people them with subjects obedient to themselves. Nineveh had held Babylon by viceroys; in part she had held it under her own immediate rule. Why should not Babylon, if she conquered Nineveh, use the same policy? Humanly speaking, it was a mistake that she did not.
It would have been a strong place against the inroads of the Medo-Persian empire. The Persians saw its value so far for military purposes, as to build some fort there ; and the Emperor Claudius, when he made it a colony, felt the importance of the well-chosen situation . It is replaced by Mosul, a city of some "20, 000 to 40, 000" inhabitants. Even after its destruction, it was easier to rebuild it than to build a city on the opposite bank of the Tigris. God declared that it should be desolate. The prediction implied destruction the most absolute. It and its palaces were to be the abode of animals which flee the presence of man; and it perished.
Again, what was less likely than that Philistia, which had had the rule over Israel, strong in its almost impregnable towns, three of whose five cities were named for their strength, Gaza, "strong;" Ashdod, "mighty;" Ekron, "deep-rooting;" one of which, Ashdod, about this very time, resisted for 29 years the whole power of Egypt, and endured the longest siege of any city of ancient or modern times - what, to human foresight, less was likely, than that Philistia should come under the power of the "remnant of the house of Judah," when returned from their captivity? Yet, it is absolutely foretold. "The seacoast shall be for the remnant of the house of Judah; they shall feed thereupon: in the houses of Ashkelon they shall lie down in the evening. For the Lord their God shall visit them, and restore their captivity" Zep 2:7. As unlikely was it, that Moab and Ammon, who now had entered upon the territory of the two and a half tribes beyond Jordan, should themselves become the possession of the remnant of Judah. Yet, so it was!
It is then lost labor, even for their own ends, when moderns, who do not believe definite prophecy, would find out some enemy whom Zephaniah may have had in mind in foretelling this wide destruction. It still remains that all that Zephaniah says beforehand was fulfilled. It is allowed that he could not foretell this through any human foresight. The avowed object in looking out for some power, formidable in Zephaniah's time, is, that he could not, by any human knowledge, be speaking of the Chaldaeans. But the words stand there. They were written by Zephaniah, at a time when confessedly no human knowledge could have enabled man to predict this of the Chaldaeans; nay, no human knowledge would have enabled anyone to predict so absolutely a desolation so wide and so circumstantially delineated.
That school, however, has not been willing to acquiesce in this, that Zephaniah does "not" speak of the instrument, through whom this desolation was effected. They will have it, that they know, that Zephaniah had in his mind one, who was "not" the enemy of the Jews or of Nineveh or of Moab and Ammon, and through whom no even transient desolation of these countries was effected. The whole argument is a simple begging of the question. : "The Egyptians cannot be meant, for the Cushites, who are threatened Zep 2:12, themselves belong to the Egyptian army Jer 46:9, and Psammetichus only besieged Ashdod which he also took, without emblazoning ought greater on his shield (Herodotus ii. 157). The Chaldaeans come still less into account, because they did not found an independent kingdom until 625 b. c., nor threaten Judaea until after Josiah's death. On the other hand, an unsuspicious and well-accredited account has been preserved to us, that somewhere about this time the Scythians overflowed Palestine too with their hosts. Herodotus relates , that the Scythians, after they had disturbed Cyaxares at the siege of Nineveh, turned toward Egypt; and when they had already arrived in Palestine, were persuaded by Psammetichus to return, and in their return plundered a temple in Ascalon."
It is true that Herodotus says that "a large Scythian army did, under their king Madyes, burst into Asia in pursuit of the Cimmerians and entered Media - keeping Mount Caucasus on the right," and that "the Medes opposed and fought them and, being defeated, lost their rule" .
It is true also that Herodotus relates, that "they went thence toward Egypt, and when they were in Palestine-Syria, Psammetichus king of Egypt, meeting them, turned them by gifts and entreaties from going further; that when in their return they were in Ascalon, a city of Syria, whereas most of the Scythians passed by without harming ought, some few of them, being left behind, plundered the temple of Venus Ourania." In this place also, it is true, Herodotus uses a vague expression, that "for 28 years the Scythians ruled over Asia, and that all things were turned upside down by their violence and contempt. For beside the tributes, they exacted from each what they laid upon each, and beside the tribute, they drove together and took what each had. And most of them Cyaxares and the Medes entertaining as guests, intoxicated and killed. And then the Medes recovered their empire and "became masters of what they held before."
But, apart from the inconsistency of the period here assigned to their power, with other history, it appears from the account itself, that by "all Asia" Herodotus means "all upper Asia," as he expresses himself more accurately, when relating the expedition of Darius against them. : "Darius wished to take Rev_enge on the Scythians, because they first, making an inroad into Media and defeating in battle those who went against them, began the wrong. For the Scythians, as I have before said, "ruled upper Asia" for 28 years. For, pursuing the Cimmerians, they made an inroad into Asia, putting down the Medes from their rule, for these, before the Scythians came, ruled Asia." The Asia then, which Herodotus supposes the Scythians to have ruled, is co-extensive with the Asia which he supposes the Medes to have ruled pRev_iously. But this was all in the north, for having said that , "Phraortes subdued Asia, going from one nation to another," he adds that, having brought Persia under his yoke, "he led an army against those Assyrians who had Nineveh, and there lost most of his army and his own life."
Apart then from the fabulousness of this supposed empire, established by Phraortes , (Cyaxares having been the real thunder of the Median empire,) it is plain that, according to Herodotus himself, the Asia, in which the Scythians plundered and received tribute, were the lands north of Assyria. The expedition against Egypt stands as an insulated predatory excursion, the object of which having been mere plunder, they were bought off by Psammetichus and returned (he tells us) doing no mischief in their way, except that a few lingerers plundered a temple at Ascalon. It was to Media that they first came; the Medes, whom they defeated; the Median empire to which they succeeded; Cyaxares and the Medes, who treacherously destroyed most of them; the Medes, whose empire was restored by the destruction of some, and the return of the rest to their own land.
With this agrees the more detailed account of the Scythians by Strabo, who impeaches the accuracy of the accounts of Herodotus . Having spoken of the migrations of leaders, and by name, of "Madyes the Scythian" (under whom Herodotus states the irruption to have taken place), he says , "the Sacae made the like inroad as the Cimmerians and the Trerians, some longer, some nigh at hand, for they took possession of Bactriana, and acquired the best land of Armenia, which they also left, named after them Sacasene, and advanced as far as to the Cappadocians and especially those on the Euxine, whom they now call of Pontus (Pontians). But the generals of the Persians who were at the time there, attacking them by night, while they were making a feast upon the spoils, utterly extirpated them."
The direction which he says they took, is the same as that of the Cimmerians, whom Herodotus says that they followed. : "The Cimmerians, whom they also call Trerians, or some tribe of them, often overrun the right side of the Pontus, sometimes making inroads on the Paphlagonians, at others, on the Phrygians. Often also the Cimmerians and Trerians made the like attacks, and they say that the Trerians and Cobus (their king) were, at last expelled by Madyes king of the (Scythians)." Strabo also explains, what is meant by the tributes, of which Herodotus speaks. He is speaking of the Nomadic tribes of the Scythians generally : "Tribute was, to allow them at certain stated times, to overrun the country (for pasturage) and carry off booty. But when they roamed beyond the agreement, there arose war, and again reconciliations and renewed war. Such was the life of the nomads, always setting on their neighbors and then being reconciled again."
The Scythians then were no object of fear to the Jews, whom they passed wholly unnoticed and probably unconscious of their existence in their mountain country, while they once and once only swept unharming along the fertile tracks on the sea-shore, then occupied by the old enemies and masters of the Jews, the Philistines. But Herodotus must also have been misinformed as to the length of time, during which they settled in Media, or at least as to the period during which their presence had any sensible effects. For Cyaxares, whom he represents as having raised the siege of Nineveh, in consequence of the inroad of the Scythians into Media, came to the throne, according to the numbers of Herodotus, 633 b. c. For the reign of Cyaxares having lasted according to him 40 years , that of Astyages 35 , and that of Cyrus 29 , these 104 years, counted back from the known date of the death of Cyrus, 529 or 530 b. c., bring us to 633 or 636 b. c. as the beginning of the reign of Cyaxares. But the invasion of the Scythians could not have taken place at the first accession of Cyaxares, since, according to Herodotus, he had already defeated the Assyrians, and was besieging Nineveh, when the Scythians burst into Media. According to Herodotus, moreover, Cyaxares "first distributed Asiatics into troops, and first ordered that each should be apart, spearmen, and archers and cavalry, for before, all were mixed pele-mele together."
Yet, it would not be in a very short time, that those who had been wont to fight in a confused mass, could be formed into an orderly and disciplined army. We could not then, anyhow, date the Scythian inroad, earlier than the second or third year of Cyaxares. On the other hand the date of the capture of Nineveh is fixed by the commencement of the Babylonian Empire, Babylon falling to Nabopolassar. The duration of that empire is measured by the reigns of its kings , of whom, according to Ptolemy's Canon, Nabopolassar reigned 21 years; Nebuchadnezzar, (there called Nabocollasar) 43; Evil-Merodach (Iluaroadam) 2; Neriglissar (Niricassolassar) 4; Nabunahit (Nabonadius with whom his son Belshazzar was co-regent) 17; in all 87 years; and it ends in an event of known date, the capture of Babylon by Cyrus, 538 b. c. The addition of the 87 years of the duration of the empire to that date carries us back to the date assigned to the capture of Nineveh by Nabopolassar in conjunctitan with Cyaxares, 625 b. c. The capture then of Nineveh was removed by 8 or 9 years only from that, which Herodotus gives as the time of the accession of Cyaxares, and since the attack upon Nineveh can hardly have been in his first year, and the last siege probably occupied two, the 28 years of Scythian dominion would dwindle down into something too inconsiderable for history. Probably, they represent some period from their first incursion into Media, to the final return of the survivors, during which they marauded in Media and Upper Asia. The mode, by which "the greater part" (Herodotus tells us) were destroyed, intoxication and subsequent murder at a banquet, implies that their numbers were no longer considerable.
History, with the exception of that one marauding expedition toward Egypt, is entirely silent as to any excursions of the Scythians, except in the north. No extant document hints at any approach of theirs to any country mentioned by Zephaniah. There was no reason to expect any inroad from them. With the exception of Bactriana, which lies some 18 degrees east of Media and itself extended over some 7 degrees of longitude, the countries mentioned by Strabo lie, to what the kings of Assyria mention as the far north, Armenia, and thence, they stretched out to the west, yet keeping mostly to the neighborhood of the Euxine. Considering the occasion of the mention of the invasion of the Scythians, the relief which their invasion of Media gave to Nineveh, it is even remarkable that there is no mention of any ravages of theirs throughout Mesopotamia or Babylonia. Zephaniah speaks, not of marauding, but of permanent desolation of Assyria, Philistia, Moab, Ammon, and of destructive war also on Ethiopia. There is no reason to think that the Scythians approached any of these lands, except Philistia, which they passed through unharming. The sacred writers mention even smaller nations, by whom God chastised Judah in their times, "bands of the Syrians, of Moab, of the children of Ammon," as well as Assyria and Babylon. Ezekiel Ezek. 38; 39, when he prophesies of the inroad of Northern nations, Meshech and Tubal, Gomer and Togormah, speaks of it as far removed in the future, prophesies not their destroying but their own destruction.
It does not affect the argument from prophecy, whether Zephaniah did or did not know, through whom the events, which he predicted, should be brought to pass. But, setting aside the question whether he had from the prophecies of Habakkuk and Isaiah, a human knowledge of the Chaldees or whether God instructed him, how what he foretold should be accomplished, or whether God spread out before his mind that which was to be, apart from time, in prophetic vision, Zephaniah did picture what came to pass. But it is an intense paradox, when men, 2500 years after his date, assert, not only that Zephaniah's prophecies had no relation to the Chaldees, in whom his words were fulfilled, and who are the objects of the prophecies of Habakkuk and Jeremiah, but that they know, what must have been, and (as they assert) what was in the prophet's mind; and that he had in his mind, not those in whom his words were fulfilled, but others in whom they were "not" fulfilled, to whom he does not allude in one single trait, who left no trace behind them, and whose march along an enemy's tract on the seacoast was of so little account, that no contemporary historian, nor Josephus, even alludes to it . But there is to this day a city beyond Jordan into which this name enters in part, Scythopolis." Quaestt. Hebr. ad Gen. (Opp. iii. 358. ed. Vall.) quoted by Reland, p. 992).
It has been already observed, that each prophet connects himself with one or more of those before them. They use the language of their predecessors in some one or more sentences, apparently with this precise object. They had overflowing fullness of words; yet, they chose some saying of the former prophet, as a link to those before them. We have seen this in Amos , then in Obadiah, , who uses the language of Balaam, David, Joel, Amos; of Jeremiah, in regard to Obadiah ; of Micah to his great predecessor, Micaiah, and Amos ; of Jeremiah, Habakkuk, Zephaniah, Ezekiel to Micah ; of Nahum to Jonah ; and of Isaiah (I think), to Nahum ; of Habakkuk, to Isaiah and Micah , It is in conformity with this, that Zephaniah, even more than those before him, uses language of earlier prophets.
It arises, not (as people have been pleased to say) from any declension in the originality of prophets at his date, but from his subject. It has been said, "if anyone desire to see the utterances of the prophets in brief space, let him read through this brief Zephaniah." The office of Zephaniah was not to forewarn of any instrument of God's judgments. The destruction is prophesied, not the destroyer. His prophecy is, more than those of most other prophets, apart from time, to the end of time. He prophesies of what shall be, not when it shall be, nor by whom. He does not "expect" or "anticipate" or "forebode!" He absolutely declares the future condition of certain nations; but not the "how" of its coming to pass. If Nineveh, Edom and Ammon had not been desolated, his prophecy would have been falsified; each fulfillment became the earnest of a larger fulfillment; but all shall not be completed until "the earth and all that is therein shall be burned up."
It belongs to this character of Zephaniah, that he gathers from other prophets before him, especially Isaiah, Joel, Amos, Habakkuk, expressions relating to, or bearing on, judgment to come, or again to that his other great subject, God's love for the remnant of His people; yet mostly in fragments only and allusively. They were key-notes for those who knew the prophets. Thus, in calling on man to hushed submission before God, because a day of judgment was coming, he blends into one verse Hab 1:7 Habakkuk's call, "hush before the Lord" Hab 2:20, and the warning words of Isaiah, Joel, Obadiah Isa 13:6; Joe 1:15; Joe 3:15; Oba 1:15, "nigh is the day of the Lord;" the image of the "sacrifice," which God had commanded, and the remarkable word, "consecrated," of God's instruments. The allusion is contained in single words, "sacrifice, consecrated;" the context in which they are embodied is different.
The idea only is the same, that Almighty God maketh, as it were, a sacrifice to Himself of those who incorrigibly rebel against Him. Elsewhere, Isaiah draws out the image at much length; "A sword of the Lord is full of bloods; it is smeared with fat, with the blood of lambs and of goats; with the fat of kidneys of rams: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Edom" Isa 34:6. Jeremiah uses the image in equal fullness of the overthrow of Pharaoh-Necho at the Euphrates; "This is a day of the Lord God of hosts, a day of vengeance, that He may avenge Him of His adversaries: and the sword shall devour, and it shall be satiate and made drunk with blood, for the Lord God hath a sacrifice in the north country by the river Euphrates" Jer 46:10. Ezekiel expands it yet more boldly Eze 39:17. Zephaniah drops everything local, and condenses the image into the words, "The Lord hath prepared a sacrifice; He hath consecrated His guests," adding the new bold image, that they whom God employed were, as it were, His invited guests whom He consecrated thereto.
In like way, as to the day of the Lord itself, he accumulates all words of terror from different prophets; from Joel the words, "a day of darkness and of gloominess; a day of clouds and of thick darkness" Joe 2:2; Zep 1:15 : to these he adds "of shouting and the sound of the trumpet" Zep 1:16; Amo 2:2, used by Amos in relation to the destruction of Moab; the two combinations, which precede, occur, the one in a different sense, the other with a slightly different grammatical inflection, in Job.
From Isaiah, Zephaniah adopts that characteristic picture of self-idolizing, which brings down God's judgments on its pride; (the city) "that dwelleth securely, that said in her heart, I and no I beside" Isa 47:8; Zep 2:15.
Even where Isaiah says, "For a consumption and that decreed, the Lord God of hosts makes in the midst of all the earth" Isa 10:23, and, slightly varying it, "For a consumption and that decreed, I have heard from the Lord God of hosts upon all the earth" Isa 28:22, Zephaniah, retaining the two first words, which occur in both places, says more concisely, "For a consumption, nought but terror, will He make all the inhabitants of the earth." Yet, simple as the words are, he pronounced, that God would not only "bring a desolation upon the earth," or "in the midst of the earth," but would make its inhabitants one consumption. Nahum had said of Nineveh, "with an overflowing flood He will make the place thereof an utter consumption" Nah 1:8. The most forceful words are the simplest.
He uses the exact words of Isaiah, "From beyond the rivers of Cush" Zep 3:10; Isa 18:1, than which none can be simpler, and employs the word of festive procession, though in a different form, and having thus connected his prophecy with Isaiah's, all the rest, upon which the prophecy turns, is varied.
In like way he adopts from Micah the three words, "her-that-halteth, and-will-gather her-that-is-driven-out" Mic 4:6; Zep 3:19. The context in which he resets them is quite different.
It has been thought, that the words, "I have heard the reproach of Moab," may have been suggested by those of Isaiah, who begins his lament over Moab, "We have heard of the pride of Moab;" but the force and bearing of the words is altogether different, since it is God Who says, "I have heard," and so He will punish.
The combination, "the exulters of pride" Isa 13:3; Zep 3:11, is common to him with Isaiah: its meaning is uncertain; but it is manifestly different in the two places, since the one relates to God, the other to man.
The words, "They shall build houses and shall not dwell therein; they shall plant vineyards and not drink the wine thereof" , are from the original threat in Deuteronomy, from which also the two words, "They-shall-walk as-the-blind Zep 1:17, may be a reminiscence, but with a conciseness of its own and without the characteristic expressions of Deuteronomy, adopted by other sacred writers: "They shall grope at noonday, as the blind gropeth in darkness" Deu 28:29.
Altogether these passages are evidence that Zephaniah is of later date than the prophecies in which the like language occurs; and the fact that he does employ so much language of his predecessors furnishes a strong presumption in any single case, that he in that case also adopted from the other sacred writer the language which they have in common.
It is chiefly on this ground, that a train of modern critics have spoken disparagingly of the outward form and style of Zephaniah. It has, however, a remarkable combination of fullness with conciseness and force. Thus, he begins the enumeration of those upon whom the destruction should fall, with the words, "consuming I will consume all" Zep 1:2 : to an enumeration co-extensive with the creation, he adds unexpectedly, "and the stumblingblocks with the wicked" Zep 1:3, anticipating our Lord's words of the Day of Judgment, "they shall gather the stumblingblocks and them that do iniquity" Mat 13:41 : to the different idolatries he adds those of a divided faith, "swearers to the Lord and swearers by Malcham" Zep 1:5; to those who turned away from God he adds those who were unearnest in seeking Him Zep 1:6.
Again, after the full announcement of the destruction in the day of the Lord, the burst, in those five words, "sift-yourselves and-sift (on) nation unlonged for" Zep 2:1, is, in suddenness and condensation, like Hosea; and so again, in five words, after the picture of the future desolation of Nineveh, the abrupt turn to Jerusalem, "Woe rebellious and-defiled (thou) oppressive city" Zep 2:1, and then follow the several counts of her indictment, in brief disjointed sentences, first negatively, as a whole; each in three or four words, "she-listened not to-voice; she-received not correction; in-the-Lord she-trusted not; to-her-God she-approached not" Zep 3:2; then, in equally broken words, each class is characterized by its sins; "her-princes in-her-midst are roaring lions; her-judges evening wolves; not gnawed-they-bones on-the-morrow; her-prophets empty-babblers, men of-deceits; her-priests profaned holiness, violated law" Zep 3:3-4 Then in sudden contrast to all this contumacy, neglect, despite of God, He Himself is exhibited as in the midst of her; the witness and judge of all; there, where they sinned. "The-Lord righteous in-her-midst; He-doth not iniquity; by-morning by-morning His-judgment He-giveth to-light; He-faileth not" Zep 3:5; and then in contrast to the holiness and the judgments of God, follows in four words, the perseverance of man in his shamelessness, and - the fruit of all this presence and doings of the holy and righteous God and judge is, "and-not knoweth the wrong-doer shame."
Zephaniah uses the same disjoining of the clauses in the description of God's future manifestation of His love toward them. Again, it is the same thought, "The-Lord thy-God- (is) in-thy-midst" Zep 3:17; but now in love; "mighty, shall-save; He-shall-rejoice over-thee with-joy; He-shall-keep-silence in-His-love; He-shall-rejoice over-thee with-jubilee." The single expressions are alike condensed; "she-hearkened not to-voice" Zep 3:2, stands for what Jeremiah says at such much greater length, how God had sent all His servants "the prophets, daily rising up early and sending them, but they hearkened not unto Me nor inclined their ear, but hardened their neck" Jer 7:24-28. The words "shall-be-silent in-His-love, in their primary meaning, express the deepest human love, but without the accustomed image of betrothal.
"The whole people of Canaan" (Zep 1:11, compare Hos 12:7) reminds one of Hosea; "the-men-coagulated on-their-lees" Zep 1:12 is much expanded by Jeremiah Jer 48:11, his word occurs before him in Job only and the song of Moses Job 10:10; Exo 15:8. Single poetic expressions are, that Moab should become "the possession of briars" Zep 2:9, the word itself being framed by Zephaniah; in the description of the desolation of Nineveh, "a voice singeth in the window; desolation is on the threshold" Zep 2:14, the imagery is so bold, that modern criticism has thought that the word "voice" which occurs in the Old Testament 328 times and with pronouns 157 times more, must signify "an owl," and "desolation" must stand for "a crow." Very characteristic is the word, ""He (see below the note at Zep 2:11) shall famish" all the gods of the earth," expressing with wonderful irony, the privation of their sacrifices, which was the occasion of the first pagan persecutions of the Christians.
When then a writer, at times so concise and poetic as Zephaniah is in these places, is, at others, so full in his descriptions, this is not prolixity, but rather vivid picturing; at one time going through all the orders of creation Zep 1:3; at another, different classes of the ungodly Zep 1:4-9 : at yet another, the different parts of the scared woe-stricken city Zep 1:10-11, to set before our eyes the universality of the desolation. Those who are familiar with our own great northern poet of nature, will remember how the accumulation of names adds to the vividness of his descriptions. Yet, here too, there is great force in the individual descriptions, as when he pictures the petty plunderers for their master, and "fill their masters' houses" - not with wealth but - "with violence and fraud" , all which remains of wealth gained by fraud and extortion being the sins themselves, which dwell in the house of the fraudulent to his destruction.
In the strictly prophetic part of his office, Jerusalem having been marked out by Micah and Isaiah before him, as the place where God would make the new Rev_elation of Himself, Zephaniah adds, what our Lord Rev_ealed to the Samaritan woman Joh 4:21, that Jerusalem should no longer be the abiding center of worship. "They shall worship Him, every man from his place, all the isles of the nations" Zep 2:11, is a prophecy which, to this day, is receiving an increasing accomplishment. It is a prophecy, not of the spread of Monotheism, but of the worship of Him, to whose worship at that time a handful of Jews could with difficulty be brought to adhere, the desertion or corruption or association of whose worship with idolatry Zephaniah had to denounce and to foretell its punishment. The love which God should then show to His own is expressed in words, unequaled for tenderness and in conformity to that love is the increasing growth of holiness, and the stricter requirements of God's holy justice.
Again, Zephaniah has a prelude to our blessed Lord's words, "to whom much is given, of him shall much be required" Luk 12:48, or His Apostle's, of the great awe in working out our salvation Phi 2:12. Progress is a characteristic and condition of the Christian life; "We beseech you, that as ye have received of us, how ye ought to walk and to please God, ye would abound more and more" Th1 4:1. Even so Zephaniah bids "all the meek of the earth, who have wrought His judgments or law to seek diligently that meekness" Zep 2:3, which had already characterized them, and that, not in view of great things, but, if so be they might be saved; it may be that ye may be hid in the day of the Lord's anger, as Peter saith, "If the righteous scarcely be saved, where shall the ungodly and the sinner appear?" Pe1 4:18. It is again remarkable, how he selects meekness, as the characteristic of the new state of things, which he promises. He anticipates the contrast in the Magnificat, in which the lowest lowliness was rewarded by the highest exaltation. As it is said there, "He hath put down the mighty from their seat and hath exalted the humble and meek" Luk 2:52, so the removal of the proud "from within thee," and the "leaving of an afflicted and poor people within thee" Zep 3:12, is the special promise by Zephaniah.
Little is said of the captivity. It is a future, variously assumed subject Zep 3:13. Judah in the farthest lands, "beyond the rivers of Ethiopia, is the daughter of My dispersed" Zep 3:10; the whole earth is the scene of their shame Zep 3:19; their praises should be commensurate with their shame, "when I turn back your captivity before your eyes" Zep 3:20; Zep 2:7. But this turning away of their captivity is the only notice, that their punishment should be the going into captivity. The captivity itself is pre-supposed, as certain and as known. So neither are there any images from temporal exaltation. All pride should be removed, as utterly unbefitting God's holy presence: "thou shalt no more be haughty in My holy mountain" Zep 2:11. The words expressive of the abasement of those within her are proportionably strong, "My afflicted and poor" Zep 2:12. Some are accustomed, in these days, to talk of God's prophets as patriots. They were such truly, since they loved the land of the Lord with a divine love. But what mere "patriot" would limit his promises to the presence of "a poor people in a low estate," with an unseen presence of God? The description belongs to His kingdom, which was "not of this world" Joh 18:36 : the only king whom Zephaniah speaks of, "the king of Israel" Zep 3:15, is Almighty God. The blessing which he promises, is the corresponding, blessing of peace, "Fear thou not; thou shalt not see evil anymore, none shall make them afraid" Zep 3:16. But the words "Let not thy hands be slack" (Zep 3:2, (Zeph. 4:2 in Hebrew)), imply that they shall be aggressive on the world; that they were not to relax from the work which God assigned to them, the conversion of the world.
An allusion to the prophet Joel makes it uncertain whether words of Zephaniah relate to the first coming of our Lord, or the times which should usher in the second coming, or to both in one; and so, whether, in accordance with his general character of gathering into one all God's judgments to His end, he is speaking of the first restoration of the one purified language of faith and hope, when "the multitude of them that believed were of one heart and of one soul" Act 4:32, or whether he had his mind fixed rather on the end, "when the fullness of the Gentiles shall come in" Rom 11:25. The words also (since they may be taken either way) (see the note at Zep 3:10) leave it uncertain whether the Gentiles are spoken of as bringing in the people of God, (as they shall at the end) or whether the first conversion of the Jews, even in the most distant countries, is his subject.
In any case, Zephaniah had a remarkable function - to declare the mercy and judgment of God, judgments both temporal and final, mercies, not of this world, promised to a temper not of this world, "the wisdom which is from above, pure, peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy" Jam 3:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Zep 1:1, The time when Zephaniah prophesied; Zep 1:2, God's severe judgments against Judah.
Carl Friedrich Keil and Franz Delitzsch
Judgment upon All the World, and upon Judah in Particular - Zephaniah 1
The judgment will come upon all the world (Zeph 1:2, Zeph 1:3), and will destroy all the idolaters and despisers of God in Judah and Jerusalem (Zeph 1:4-7), and fall heavily upon sinners of every rank (Zeph 1:8-13). The terrible day of the Lord will burst irresistibly upon all the inhabitants of the earth (Zeph 1:14-18).
John Gill
INTRODUCTION TO ZEPHANIAH 1
After the title of the book, Zeph 1:1, follows the Lord's threatening of the land of Judea with an utter consumption of it, and of all creatures in it, for the sins of its inhabitants, especially their idolatry and apostasy, Zeph 1:2, and this is represented under the notion of a sacrifice, to which guests are bid; and which even princes, and those of the blood royal, should not escape, nor ministers of state, or such who filled their masters' houses with violence, Zeph 1:7. Some particular places are mentioned, where there should be a great noise of crying and howling, and especially Jerusalem, which should be diligently searched, and its goods become a booty, and its houses desolate, Zeph 1:10. This destruction is spoken of as near at hand, and is described as very terrible and distressing, Zeph 1:14 and as inevitable; nothing would be able to deliver from it, Zeph 1:18.
1:11:1 Բանն որ եղեւ առ Սոփոնիա Քուսեայ, որդւոյ Գողգողիայ, Ամարեայ՝ Եզեկիայ՝ յաւուրս Յովսիայ որդւոյ Ամովնայ արքայի Յուդայ[10739]։ [10739] Բազումք. Բան Տեառն որ եղեւ... Քուսեայ որդւոյ Գոդողիայ։ Ուր Ոսկան. որդի Քուսայ... որդւոյ Ամարայ որդւոյ Եզեկիայ։
1 Տիրոջ պատգամը, որ հասաւ Եզեկիայի որդի, Ամարիայի որդի, Գոդողիայի որդի, Քուսիի որդի Սոփոնիային՝ Յուդայի երկրի արքայի՝ Ամոնի որդի Յոսիայի ժամանակ:
1 Տէրոջը խօսքը, որ Եզեկիայի որդիին Ամարիայի որդիին Գոդողիայի որդիին Քուսիի որդիին Սոփոնիային եղաւ՝ Յուդայի թագաւորին Ամոնի որդիին Յովսիային օրերը։
Բանն Տեառն որ եղեւ առ Սոփոնիա որդի Քուսեայ, որդւոյ Գոդողեայ որդւոյ Ամարեայ, որդւոյ Եզեկեայ, յաւուրս Յովսեայ որդւոյ Ամովնայ արքայի Յուդայ:

1:1 Բանն որ եղեւ առ Սոփոնիա Քուսեայ, որդւոյ Գողգողիայ, Ամարեայ՝ Եզեկիայ՝ յաւուրս Յովսիայ որդւոյ Ամովնայ արքայի Յուդայ[10739]։
[10739] Բազումք. Բան Տեառն որ եղեւ... Քուսեայ որդւոյ Գոդողիայ։ Ուր Ոսկան. որդի Քուսայ... որդւոյ Ամարայ որդւոյ Եզեկիայ։
1 Տիրոջ պատգամը, որ հասաւ Եզեկիայի որդի, Ամարիայի որդի, Գոդողիայի որդի, Քուսիի որդի Սոփոնիային՝ Յուդայի երկրի արքայի՝ Ամոնի որդի Յոսիայի ժամանակ:
1 Տէրոջը խօսքը, որ Եզեկիայի որդիին Ամարիայի որդիին Գոդողիայի որդիին Քուսիի որդիին Սոփոնիային եղաւ՝ Յուդայի թագաւորին Ամոնի որդիին Յովսիային օրերը։
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1:11:1 Слово Господне, которое было к Софонии, сыну Хусия, сыну Годолии, сыну Амории, сыну Езекии, во дни Иосии, сына Амонова, царя Иудейского.
1:1 λόγος λογος word; log κυρίου κυριος lord; master ὃς ος who; what ἐγενήθη γινομαι happen; become πρὸς προς to; toward Σοφονιαν σοφονιας the τοῦ ο the Χουσι χουσι son Γοδολιου γοδολιας the Αμαριου αμαριας the Εζεκιου εζεκιας Ezekias ἐν εν in ἡμέραις ημερα day Ιωσιου ιωσιας Iōsias; Iosias υἱοῦ υιος son Αμων αμων Amōn; Amon βασιλέως βασιλευς monarch; king Ιουδα ιουδα Iouda; Iutha
1:1 דְּבַר־ dᵊvar- דָּבָר word יְהוָ֣ה׀ [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] הָיָ֗ה hāyˈā היה be אֶל־ ʔel- אֶל to צְפַנְיָה֙ ṣᵊfanyˌā צְפַנְיָה Zephaniah בֶּן־ ben- בֵּן son כּוּשִׁ֣י kûšˈî כּוּשִׁי Cushi בֶן־ ven- בֵּן son גְּדַלְיָ֔ה gᵊḏalyˈā גְּדַלְיָה Gedaliah בֶּן־ ben- בֵּן son אֲמַרְיָ֖ה ʔᵃmaryˌā אֲמַרְיָה Amariah בֶּן־ ben- בֵּן son חִזְקִיָּ֑ה ḥizqiyyˈā חִזְקִיָּה Hizkiah בִּ bi בְּ in ימֵ֛י ymˈê יֹום day יֹאשִׁיָּ֥הוּ yōšiyyˌāhû יֹאשִׁיָּהוּ Josiah בֶן־ ven- בֵּן son אָמֹ֖ון ʔāmˌôn אָמֹון Amon מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
1:1. verbum Domini quod factum est ad Sofoniam filium Chusi filium Godoliae filii Amariae filii Ezechiae in diebus Iosiae filii Amon regis IudaThe word of the Lord that came to Sophonias the son of Chusi, the son of Godolias, the son of Amarias, the son of Ezechias, in the days of Josias, the son of Amon king of Juda.
1. The word of the LORD which came unto Zephaniah the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah, in the days of Josiah the son of Amon, king of Judah.
1:1. The word of the Lord that came to Zephaniah the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah, in the days of Josiah the son of Amon, king of Judah.
1:1. The word of the LORD which came unto Zephaniah the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hizkiah, in the days of Josiah the son of Amon, king of Judah.
[17] The word of the LORD which came unto Zephaniah the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hizkiah, in the days of Josiah the son of Amon, king of Judah:

1:1 Слово Господне, которое было к Софонии, сыну Хусия, сыну Годолии, сыну Амории, сыну Езекии, во дни Иосии, сына Амонова, царя Иудейского.
1:1
λόγος λογος word; log
κυρίου κυριος lord; master
ὃς ος who; what
ἐγενήθη γινομαι happen; become
πρὸς προς to; toward
Σοφονιαν σοφονιας the
τοῦ ο the
Χουσι χουσι son
Γοδολιου γοδολιας the
Αμαριου αμαριας the
Εζεκιου εζεκιας Ezekias
ἐν εν in
ἡμέραις ημερα day
Ιωσιου ιωσιας Iōsias; Iosias
υἱοῦ υιος son
Αμων αμων Amōn; Amon
βασιλέως βασιλευς monarch; king
Ιουδα ιουδα Iouda; Iutha
1:1
דְּבַר־ dᵊvar- דָּבָר word
יְהוָ֣ה׀ [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
הָיָ֗ה hāyˈā היה be
אֶל־ ʔel- אֶל to
צְפַנְיָה֙ ṣᵊfanyˌā צְפַנְיָה Zephaniah
בֶּן־ ben- בֵּן son
כּוּשִׁ֣י kûšˈî כּוּשִׁי Cushi
בֶן־ ven- בֵּן son
גְּדַלְיָ֔ה gᵊḏalyˈā גְּדַלְיָה Gedaliah
בֶּן־ ben- בֵּן son
אֲמַרְיָ֖ה ʔᵃmaryˌā אֲמַרְיָה Amariah
בֶּן־ ben- בֵּן son
חִזְקִיָּ֑ה ḥizqiyyˈā חִזְקִיָּה Hizkiah
בִּ bi בְּ in
ימֵ֛י ymˈê יֹום day
יֹאשִׁיָּ֥הוּ yōšiyyˌāhû יֹאשִׁיָּהוּ Josiah
בֶן־ ven- בֵּן son
אָמֹ֖ון ʔāmˌôn אָמֹון Amon
מֶ֥לֶךְ mˌeleḵ מֶלֶךְ king
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
1:1. verbum Domini quod factum est ad Sofoniam filium Chusi filium Godoliae filii Amariae filii Ezechiae in diebus Iosiae filii Amon regis Iuda
The word of the Lord that came to Sophonias the son of Chusi, the son of Godolias, the son of Amarias, the son of Ezechias, in the days of Josias, the son of Amon king of Juda.
1:1. The word of the Lord that came to Zephaniah the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah, in the days of Josiah the son of Amon, king of Judah.
1:1. The word of the LORD which came unto Zephaniah the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hizkiah, in the days of Josiah the son of Amon, king of Judah.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 The word of the LORD which came unto Zephaniah the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hizkiah, in the days of Josiah the son of Amon, king of Judah. 2 I will utterly consume all things from off the land, saith the LORD. 3 I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumbling-blocks with the wicked; and I will cut off man from off the land, saith the LORD. 4 I will also stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, and the name of the Chemarims with the priests; 5 And them that worship the host of heaven upon the housetops; and them that worship and that swear by the LORD, and that swear by Malcham; 6 And them that are turned back from the LORD; and those that have not sought the LORD, nor enquired for him.
Here is, I. The title-page of this book (v. 1), in which we observe, 1. What authority it has, and who gave it that authority; it is from heaven, and not of men: It is the word of the Lord. 2. Who was the instrument of conveying it to the church. His name was Zephaniah, which signifies the servant of the Lord, for God revealed his secrets to his servants the prophets. The pedigree of other prophets, whose extraction we have an account of, goes no further back than their father, except Zecharias, whose grandfather also is named. But this of Zephaniah goes back four generations, and the highest mentioned is Hizkiah; it is the very same name in the original with that of Hezekiah king of Judah (2 Kings xviii. 1), and refers probably to him; if so, our prophet, being lineally descended from that pious prince, and being of the royal family, could with the better grace reprove the folly of the king's children as he does, v. 8. 3. When this prophet prophesied--in the days of Josiah king of Judah, who reigned well, and in the twelfth year of his reign began vigorously, and carried on a work of reformation, in which he destroyed idols and idolatry. Now it does not appear whether Zephaniah prophesied in the beginning of his reign; if so, we may suppose his prophesying had a great and good influence on that reformation. When he, as God's messenger, reproved the idolatries of Jerusalem, Josiah, as God's vice-gerent, removed them; and reformation is likely to go on and prosper when both magistrates and ministers do their part towards it. If it were towards the latter end of his reign that he prophesied, we sadly see how a corrupt people relapse into their former distempers. The idolatries Josiah had abolished, it should seem, returned in his own time, when the heat of the reformation began a little to abate and wear off. What good can the best reformers do with a people that hate to be reformed, as if they longed to be ruined?
II. The summary, or contents, of this book. The general proposition contained in it is, That utter destruction is coming apace upon Judah and Jerusalem for sin. Without preamble, or apology, he begins abruptly (v. 2): By taking away I will make an end of all things from off the face of the land, Saith the Lord. Ruin is coming, utter ruin, destruction from the Almighty. He has said it who can, and will, make good what he has said: "I will utterly consume all things. I will gather all things" (so some); "I will recall all the blessings I have bestowed, because they have abused them and so forfeited them." The consumption determined shall take away, 1. The inferior creatures: I will consume the beasts, the fowls of the heaven, and the fishes of the sea (v. 3), as, in the deluge, every living substance was destroyed that was upon the face of the ground, Gen. vii. 23. The creatures were made for man's use, and therefore when he has perverted the use of them, and made them subject to vanity, God, to show the greatness of his displeasure against the sin of man, involves them in his punishment. The expressions are figurative, denoting universal desolation. Those that fly ever so high, as the fowls of heaven, and think themselves out of the reach of the enemies' hand--those that hide ever so close, as the fishes of the sea, and think themselves out of the reach of the enemies' eye--shall yet become a prey to them, and be utterly consumed. 2. The children of men: "I will consume man; I will cut off man from the land. The land shall be dispeopled and left uninhabited; I will destroy, not only Israel, but man. The land shall enjoy her sabbaths. I will cut off, not only the wicked men, but all men; even the few among them that are good shall be involved in this common calamity. Though they shall not be cut off from the Lord, yet they shall be cut off from the land." It is with Judah and Jerusalem that God has this quarrel, both city and country, and upon them he will stretch out his hand, the hand of his power, the hand of his wrath; and who knows the power of his anger? v. 4. Those that will not humble themselves under God's mighty hand shall be humbled and brought down by it. Note, Even Judah, where God is known, and Jerusalem, where his dwelling-place is, if they revolt from him and rebel against him, shall have his hand stretched out against them. 3. All wicked people, and all those things that are the matter of their wickedness (v. 3): "I will consume the stumbling-blocks with the wicked, the idols with the idolaters, the offences with the offenders." Josiah had taken away the stumbling-blocks, and, as far as he could, had purged the land of the monuments of idolatry, hoping that there would be no more idolatry; but the wicked will do wickedly, the dog will return to his vomit, and therefore, since the sin will not otherwise be cured, the sinners must themselves be consumed, even the wicked with the stumbling-blocks of their iniquity, Ezek. xiv. 3. Since it was not done by the sword of justice, it shall be done by the sword of war. See who the sinners are that shall be consumed. (1.) The professed idolaters, who avowed idolatry, and were wedded to it. The remnant of Baal shall be cut off, the images of Baal, and the worshippers of those images. Josiah cut off a great deal of Baal; but that which was so close as to escape the eye, or so bold as to escape the hand, of his justice, God will cut off, even all the remains of it. The Chaldeans would spare none of the images of Baal, or the worshippers of those images. The Chemarim shall be cut off; we read of them in the history of Josiah's reformation. 2 Kings xxiii. 5, He put down the idolatrous priests: the word is the Chemarim. The word signifies black men, some think because they wore black clothes, affecting to appear grave, others because their faces were black with attending the altars, or the fires in which they burnt their children to Moloch. They seem to have been immediate attendants upon the service of Baal. They shall be cut off with the priests, the regulars with the seculars. The very name of them shall be cut off; the order shall be quite abolished, so as to be forgotten, or remembered with detestation. And, among other idolaters, the worshippers of the host of heaven upon the house-tops shall be cut off (v. 5), who justified themselves in their idolatry with those that did not worship images, the work of their own hands, but offered their sacrifices and burnt their incense to the sun, moon, and stars, immediately upon the tops of their houses. But God will let them know that he is a jealous God, and will not endure any rival; and, though some have thought that the most specious and plausible idolatry, yet it will appear as great an offence to God to give divine honours to a star as to give them to a stone or a stock. Even the worshippers of the host of heaven shall be consumed as well as the worshippers of the beasts of the earth or the fiends of hell. The sin of the adulteress is not the less sinful for the gaiety of the adulterer. (2.) Those also shall be consumed that think to compound the matter between God and idols, and keep an even hand between them, that halt between God and Baal, and worship between Jehovah and Moloch, and swear by both; or, as it might better be read, swear to the Lord and to Malcham. They bind themselves by oath and covenant to the service both of God and idols. They have a good opinion of the worship of the God of Israel; it is the religion of their country, and has been long so, and therefore they will by no means quit it; but they think it will be very much improved and beautified if they join with it the worship of Moloch, for that also is much used in other countries, and travellers admire it; there is a great deal of good fancy and strong flame in it. They cannot keep always to the worship of a God whom they have no visible representation of, and therefore they must have an image; and what better than the image of Moloch--a king? They think they shall effectually atone for their sin if they swear to Moloch, and, pursuant to that oath, burn their children in sacrifice to that idol; and yet, if they do amiss in that, they hope to atone for it in worshipping the God of Israel too. Note, Those that think to divide their affections and adorations between God and idols will not only come short of acceptance with God, but will have their doom with the worst of idolaters; for what communion can there be between light and darkness, Christ and Belial, God and mammon? She whose own the child is not pleads for the dividing of it, for, if Satan have half, he will have all; but the true mother says, Divide it not, for, if God have but half, he will have none. Such waters will not be long sweet, if they come from a fountain that sends forth bitter water too; what have those to do to swear by the Lord that swear by Malcham? (3.) Those also shall be consumed that have apostatized from God, together with those that never gave up their names to him, v. 6. I will cut off, [1.] Those that are turned back from the Lord, that were well taught, and began well, that had given up their names to him, and set out at first in the worship of him, but have flown off, and turned aside, and fallen in with idolaters, and deserted those good ways of God which they were brought up in, and despised them. Those God will be sure to reckon with who are renegadoes from his service, who began in the Spirit and ended in the flesh; they shall be treated as deserters, to whom no mercy is shown. [2.] Those that have not sought the Lord, nor ever enquired for him, never made any profession of religion, and think to excuse themselves with that, shall find that this will not excuse them; nay, this is the thing laid to their charge; they are atheistical careless people, that live without God in the world; and those that do so are certainly unworthy to live upon God in the world.
Adam Clarke: Commentary on the Bible - 1831
1:1: The word of the Lord which came unto Zephaniah - Though this prophet has given us so large a list of his ancestors, yet little concerning him is known, because we know nothing certain relative to the persons of the family whose names are here introduced. We have one chronological note which is of more value for the correct understanding of his prophecy than the other could have been, how circumstantially soever it had been delivered; viz., that he prophesied in the days of Josiah, son of Amon, king of Judah; and from the description which he gives of the disorders which prevailed in Judea in his time, it is evident that he must have prophesied before the reformation made by Josiah, which was in the eighteenth year of his reign. And as he predicts the destruction of Nineveh, Zep 2:13, which, as Calmet remarks, could not have taken place before the sixteenth of Josiah, allowing with Berosus twenty-one years for the reign of Nabopolassar over the Chaldeans; we must, therefore, place this prophecy about the beginning of the reign of Josiah, or from b.c. 640 to b.c. 609. But see the chronological notes.
Albert Barnes: Notes on the Bible - 1834
1:1: The word of the Lord which came unto Zephaniah the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah - It seems likely that more forefathers of the prophet are named than is the wont of Holy Scripture, because the last so named was some one remarkable. Nor is it impossible that Zephaniah should have been the great grandson of the King Hezekiah, for although Holy Scripture commonly names the one son only who is in the sacred line, and although there is one generation more than to Josiah, yet if each had a son early, Zephaniah might have been contemporary with Josiah. The names seem also mentioned for the sake of their meaning; at least it is remarkable how the name of God appears in most. Zephaniah, "whom the Lord hid;" Gedaliah, "whom the Lord made great;" Amariah, "whom the Lord promised;" Hezekiah, "whom the Lord strengthened."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: word: Eze 1:3; Hos 1:1; Ti2 3:16; Pe2 1:19
in the days: 2Kings 22:1-23:37; ch2 34:1-35:27; Jer 1:2, Jer 25:3
Carl Friedrich Keil and Franz Delitzsch
1:1
Zeph 1:1 contains the heading, which has been explained in the introduction. Zeph 1:2 and Zeph 1:3 form the preface. - Zeph 1:2. "I will sweep, sweep away everything from the face of the earth, is the saying of Jehovah. Zeph 1:3. I will sweep away man and cattle, sweep away the fowls of heaven, and the fishes of the sea, and the offences with the sinners, and I cut off men from the face of the earth, is the saying of Jehovah." The announcement of the judgment upon the whole earth not only serves to sharpen the following threat of judgment upon Judah and Jerusalem in this sense, "Because Jehovah judges the whole world, He will punish the apostasy of Judah all the more;" but the judgment upon the whole world forms an integral part of his prophecy, which treats more fully of the execution of the judgment in and upon Judah, simply because Judah forms the kingdom of God, which is to be purified from its dross by judgment, and led on towards the end of its divine calling. As Zephaniah here opens the judgment awaiting Judah with an announcement of a judgment upon the whole world, so does he assign the reason for his exhortation to repentance in Zeph 2:1-15, by showing that all nations will succumb to the judgment; and then announces in Zeph 3:9., as the fruit of the judgment, the conversion of the nations to Jehovah, and the glorification of the kingdom of God. The way to salvation leads through judgment, not only for the world with its enmity against God, but for the degenerate theocracy also. It is only through judgment that the sinful world can be renewed and glorified. The verb אסף, the hiphil of sūph, is strengthened by the inf. abs. אסף, which is formed from the verb אסף, a verb of kindred meaning. Sūph and 'âsaph signify to take away, to sweep away, hiph. to put an end, to destroy. Kōl, everything, is specified in Zeph 1:3 : men and cattle, the birds of heaven, and the fishes of the sea; the verb 'âsēph being repeated before the two principal members. This specification stands in unmistakeable relation to the threatening of God: to destroy all creatures for the wickedness of men, from man to cattle, and to creeping things, and even to the fowls of the heaven (Gen 6:7). By playing upon this threat, Zephaniah intimates that the approaching judgment will be as general over the earth, and as terrible, as the judgment of the flood. Through this judgment God will remove or destroy the offences (stumbling-blocks) together with the sinners. את before הרשׁעים cannot be the sign of the accusative, but can only be a preposition, with, together with, since the objects to אסף are all introduced without the sign of the accusative; and, moreover, if את־הרשׁ were intended for an accusative, the copula Vv would not be omitted. Hammakhshēlôth does not mean houses about to fall (Hitzig), which neither suits the context nor can be grammatically sustained, since even in Is 3:6 hammakhshēlâh is not the fallen house, but the state brought to ruin by the sin of the people; and makhshēlâh is that against which or through which a person meets with a fall. Makhshēlōth are all the objects of coarser and more refined idolatry, not merely the idolatrous images, but all the works of wickedness, like τὰ σκάνδαλα in Mt 13:41. The judgment, however, applies chiefly to men, i.e., to sinners, and hence in the last clause the destruction of men from off the earth is especially mentioned. The irrational creation is only subject to φθορά, on account of and through the sin of men (Rom 8:20.).
Geneva 1599
1:1 The word of the LORD which came unto Zephaniah the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hizkiah, in the days of Josiah the son of Amon, king of Judah.
The Argument - Seeing the great rebellion of the people, and that there was now no hope of amendment, he gives notice of the great judgment of God, which was at hand, showing that their country would be utterly destroyed, and they would be carried away captives by the Babylonians. Yet for the comfort of the faithful he prophesied of God's vengeance against their enemies, such as the Philistines, Moabites, Assyrians, and others, to assure them that God had a continual care over them. And as the wicked would be punished for their sins and transgressions, so he exhorts the godly to patience, and to trust to find mercy by reason of the free promise of God made to Abraham: and therefore quietly to wait until God shows them the effect of that grace, by which in the end they should be gathered to him, and counted as his people and children.
John Gill
1:1 The word of the Lord which came unto Zephaniah the son of Cushi,.... This is the title of the book, which expresses the subject matter of it, the word of the Lord; the word of prophecy from the Lord, as the Targum; and shows the divine authority of it; that it was not of himself, nor from any man, but was of God; as well as describes the penman of it by his descent: who or what this his father was; whether a prophet, according to the rule the Jews give, that, when the name of a prophet and his father's name are mentioned, he is a prophet, the son of a prophet; or, whether a prince, a person of some great family, and even of the blood royal, as some have thought, is not certain; or who those after mentioned:
the son of Gedaliah, the son of Amariah, the son of Hizkiah; which last name, consisting of the same letters with Hezekiah, king of Judah, some have thought, as Aben Ezra, that he is intended; and that Zephaniah was a great-grandson of his; and which some think is confirmed by his style and diction, and by the freedom he used with the king's family, Zeph 1:8 but it is objected, that, if so it was, Hizkiah, or Hezekiah, would have been called king of Judah; that it does not appear that Hezekiah had any other son besides Manasseh; and that there was not a sufficient distance of time from Hezekiah for four descents; and that, in fact, there were but three generations from him to Josiah, in whose days Zephaniah prophesied, as follows; though it is very probable that these progenitors of the prophet were men of note and character, and therefore mentioned, as well as to distinguish him from others of the same name, who lived
in the days of Josiah the son of Amon king of Judah: not Amos, as the Arabic version: Amon and Manasseh, who reigned between Hezekiah and Josiah, were both wicked princes, and introduced idolatrous worship among the Jews; which Josiah in the twelfth year of his reign began to purge the people from, and endeavoured a reformation; but whether it was before or after that Zephaniah delivered out this prophecy is not certain; it may seem to be before, by the corruption of the times described in it; and so it may be thought to have some influence upon the after reformation; though it is thought by many it was after; since, had he been in this office before the finding of the book of the law, he, and not Huldah the prophetess, would have been consulted, 4Kings 22:14 nor could the people so well have been taxed with a perversion of the law, had it not been as yet found, Zeph 3:4 and, besides, the reformation seems to be hinted at in this prophecy, since mention is made of the remnant of Baal, which supposes a removal of many of his images; and also notice is taken of some that apostatized after the renewal of the covenant, Zeph 1:4 moreover, the time of the Jews' destruction and captivity is represented as very near, Zeph 1:7 which began a little after the death of Josiah, in the fourth year of Jehoiakim; to which Dr. Lightfoot (f) adds, that the prophet prophesies against the king's children, Jehoahaz, Jehoiakim, and Zedekiah, for their new fashions, and newfangled apparel, Zeph 1:8 and therefore it must be in the latter part of his reign; and, if so, it shows how a people may relapse into sin after the greatest endeavours for their good, and the best of examples set them. Mr. Whiston (g) and Mr. Bedford (h) place him in the latter part of his reign, about 611 or 612 B.C.: there were three that prophesied about this time, Zephaniah, Jeremiah, and Huldah the prophetess; of whom the Jewish Rabbins say, as Kimchi quotes them, Jeremiah prophesied in the streets, Zephaniah in the synagogues, and Huldah among the women.
(f) Works, vol. 1. p. 117. (g) Chronological Tables, cent. 9. (h) Scripture Chronology, p. 674.
John Wesley
1:1 Zephaniah - He is thought to have been the great - grandson of king Hezekiah. In the days of Josiah - So he was cotemporary with Jeremiah and Ezekiel, and foretells what Jeremiah and Ezekiel did.
Robert Jamieson, A. R. Fausset and David Brown
1:1 GOD'S SEVERE JUDGMENT ON JUDAH FOR ITS IDOLATRY AND NEGLECT OF HIM: THE RAPID APPROACH OF THE JUDGMENT, AND THE IMPOSSIBILITY OF ESCAPE. (Zep. 1:1-18)
days of Josiah--Had their idolatries been under former kings, they might have said, Our kings have forced us to this and that. But under Josiah, who did all in his power to reform them, they have no such excuse.
son of Amon--the idolater, whose bad practices the Jews clung to, rather than the good example of Josiah, his son; so incorrigible were they in sin.
Judah--Israel's ten tribes had gone into captivity before this.
1:21:2: Պակասելով պակասեսցէ ամենայն յերեսաց երկրէ՝ ասէ Տէր։
2 «Ամէն ինչ կը պակասի երկրի երեսից», - ասում է Տէրը:
2 «Երկրին երեսէն ամէն բան բոլորովին պիտի կորսնցնեմ», կ’ըսէ Տէրը։
[1]Պակասելով պակասեսցէ ամենայն յերեսաց երկրէ, ասէ Տէր:

1:2: Պակասելով պակասեսցէ ամենայն յերեսաց երկրէ՝ ասէ Տէր։
2 «Ամէն ինչ կը պակասի երկրի երեսից», - ասում է Տէրը:
2 «Երկրին երեսէն ամէն բան բոլորովին պիտի կորսնցնեմ», կ’ըսէ Տէրը։
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1:21:2 Все истреблю с лица земли, говорит Господь:
1:2 ἐκλείψει εκλειψις leave off; cease πάντα πας all; every ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῆς ο the γῆς γη earth; land λέγει λεγω tell; declare κύριος κυριος lord; master
1:2 אָסֹ֨ף ʔāsˌōf אסף gather אָסֵ֜ף ʔāsˈēf אסף gather כֹּ֗ל kˈōl כֹּל whole מֵ mē מִן from עַ֛ל ʕˈal עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face הָ hā הַ the אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:2. congregans congregabo omnia a facie terrae dicit DominusGathering, I will gather together all things from off the face of the land, saith the Lord:
2. I will utterly consume all things from off the face of the ground, saith the LORD.
1:2. While gathering, I will gather together all things from the face of the earth, says the Lord.
1:2. I will utterly consume all [things] from off the land, saith the LORD.
I will utterly consume all [things] from off the land, saith the LORD:

1:2 Все истреблю с лица земли, говорит Господь:
1:2
ἐκλείψει εκλειψις leave off; cease
πάντα πας all; every
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τῆς ο the
γῆς γη earth; land
λέγει λεγω tell; declare
κύριος κυριος lord; master
1:2
אָסֹ֨ף ʔāsˌōf אסף gather
אָסֵ֜ף ʔāsˈēf אסף gather
כֹּ֗ל kˈōl כֹּל whole
מֵ מִן from
עַ֛ל ʕˈal עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
הָ הַ the
אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:2. congregans congregabo omnia a facie terrae dicit Dominus
Gathering, I will gather together all things from off the face of the land, saith the Lord:
1:2. While gathering, I will gather together all things from the face of the earth, says the Lord.
1:2. I will utterly consume all [things] from off the land, saith the LORD.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-3. Полный Божественного вдохновения и как бы поглощенный мыслью о серьезной важности полученного откровения, пророк в самом начале речи, без всякого вступления, прямо выражает сущность своего пророчества, состоящего в возвещении близости всеистребляющего гнева и суда Божия. Суд Божий непреложен и притом универсален - обнимает всю землю: Иегова истребит "все" с лица земли (2), именно: людей и скот, птиц и рыб (За). Но эта всеобщность гневного истребления всего по суду Божию здесь же ограничивается указанием на то, что уничтожены будут собственно нечестивые с их соблазнами (гамахшелогэт гирсшаим) (???) (3b). "Говорит Господь - поясняет блаж. Иероним слова Божии в ст. 2-3: - через пророка: "уже не дам Я больше времени для покаяния, но истреблю все от лица земли. Не останется ни человека, ни скота, ни птицы, ни рыбы морской". Итак даже неразумные животные испытывают гнев Господа; ибо по опустошении городов и по истреблении людей будет или полное уничтожение, или значительное уменьшение животных, рыб и птиц. Свидетелями этого служат Иллирия, Фракия и та земля, в которой я родился [т. е. Далмация, где находился г. Стридон, где родился блаж. Иероним], где все погибло, кроме неба и земли, постоянно разрастающихся терновников и непроходимых лесов. А будет это, как говорит пророк, потому, что слишком велико множество нечестивых. Итак, нечестивые падут, люди погибнут, и будет пустыня над лицом земли" (с. 240-241). Впрочем, во всей буквальной точности предрекаемое здесь запустение страны - Иудеи, по крайней мере если держаться исторических рамок пророчества, едва ли имело исполняться. "Здесь - говорит св. Кирилл Апександрийский - в гиперболических выражениях дает пророчество о том, что страна их будет совершенною пустынею и едва уже не погибает со всеми обитателями ее... Но как при потоплении корабля вместе с находящимися на нем пловцами ничто не остается, так и со взятием Иудеи ничто, говорит, не спасется: ни человек, ни животное, ни птица, ни рыба. Но поелику были вероятно в ней такие, которые жили согласно с законом и имели поведение благопристойное и доступное удивления; то, - дабы не показалось, что Он устремляет Свой гнев на всех сплошь и без разбору и губит праведного вместе с неправедным и вместе с беззаконными и нечестивыми истребляет и благочестивого, - с этою именно целью выразительно указывает, на кого обрушатся последствия Его гнева; ибо сказал, что изнемогут нечестивии, и изыму беззаконные от лица земли" (с. 330-331).

Принятый греч. текст LXX-ти, а также наиболее авторитетные его кодексы: Синайский, Ватиканский, Александрийский, опускают при переводе ст. 2-го слово Коп, (???) "все", которое опущено также и в евр. код. 245: у Кенникотта. "Вероятно, замечает г. Тюрнин, сначала слова в тексте не было, и вставлено было оно впоследствии для ясности; в противном случае опущение этого слова у LXX-ти было бы необъяснимо" (с. 6). Но присутствие этого слова во всех почти без изъятия списках еврейского текста - при допущении непервоначальности этого слова - было бы еще менее допустимо. Притом слово это передается в Халд., Сирск., Вульгате, слав. переводах, имеется penia и во многих греческих кодексах; Альд., а также - 22, 36, 42, 51, 62, 86: (38: таrg. ), 97, 114, 147, 238, 240. Да и параллелизм речи пророка в ст. 2-3: с подобными же пророческими предвещаниями у других пророков (напр. Иер IV:23-25; Ос IV:3: и др. ) требует признания первоначальности обобщительного "все". В целом, грозные слова ст. 1-3: имеют мировой или космический характер и ближе всего могут быть сопоставлены с грозным приговором Божиим над допотопным миром, Быт VI:7: "истреблю с лица земли человеков, которых Я сотворил; от человека до скотов, и гадов, и птиц небесных..." Самый способ истребления всего живого на земле пророком не указывается, но, судя по изображению ожидающих Иудею бедствий, ниже в ст. 12-18, пророк угрожает земле опустошительными войнами, которые на древнем востоке, действительно, несли воюемой стране совершенное опустошение и смерть (см. 4: Цар III:19, 25: и др. ).
Adam Clarke: Commentary on the Bible - 1831
1:2: I will utterly consume all things - All being now ripe for destruction, I will shortly bring a universal scourge upon the land. He speaks particularly of the idolaters.
Albert Barnes: Notes on the Bible - 1834
1:2: I will utterly consume all things - Better "all." The word is not limited to "things" "animate" or "inanimate" or "men;" it is used severally of each, according to the context; here, without limitation, of "all." God and all stand over against one another; God and all which is not of God or in God. God, he says, will utterly consume all from off the land (earth). The prophet sums up in few words the subject of the whole chapter, the judgments of God from his own times to the day of Judgment itself. And this Day Itself he brings the more strongly before the mind, in that, with wonderful briefness, in two words which he conforms, in sound also, the one to the other, he expresses the utter final consumption of all things. He expresses at once the intensity of action and blends their separate meanings, "Taking away I will make an end of all;" and with this he unites the words used of the flood, "from off the face of the earth."
Then he goes through the whole creation as it was made, pairing "man and beast," which Moses speaks of as created on the sixth day, and the creation of the fifth day, "the fowls of the heaven and the fishes of the sea;" and before each he sets the solemn word of God, "I will end," as the act of God Himself. The words can have no complete fulfillment, until "the earth and the works that are therein shall be burned up" Pe2 3:10, as the Psalmist too, having gone through the creation, sums up, "Thou takest away their breath, they die and return to their dust" Psa 104:29; and then speaks of the re-creation, "Thou sendest forth Thy Spirit, they are created; and Thou renewest the face of the earth" Ps. 104:36, and, "Of old Thou hast laid the foundations of the earth, and the heavens are the work of Thy hands; they shall perish, but Thou shalt endure, yea, all of them shall wax old like a garment; as a vesture shalt Thou change them, and they shall be changed" Ps. 103:25.
Local fulfillments there may, in their degree, be. Jerome speaks as if he knew this to have been. Jerome: "Even the brute animals feel the wrath of the Lord, and when cities have been wasted and men slain, there cometh a desolation and scarceness of beasts also and birds and fishes; witness Illyricum, witness Thrace, witness my native soil," (Stridon, a city on the confines of Dalmatia and Pannonia) "where, beside sky and earth and rampant brambles and deep thickets, all has perished." But although this fact, which he alleges, is borne out by natural history, it is distinct from the words of the prophet, who speaks of the fish, not of rivers (as Jerome) but of the sea, which can in no way be influenced by the absence of man, who is only their destroyer. The use of the language of the histories of the creation and of the deluge implies that the prophet has in mind a destruction commensurate with that creation. Then he foretells the final removal of offences, in the same words which our Lord uses of the general Judgment. "The Son of Man shall send forth His Angels and they shall gather out of His kingdom all things that offend, and them that do iniquity" Mat 13:41.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: I will: etc. Heb. By taking away I will make an end, utterly. Kg2 22:16, Kg2 22:17; Ch2 36:21; Isa 6:11; Jer 6:8, Jer 6:9, Jer 24:8-10, Jer 34:22, Jer 36:29; Eze 33:27-29; Mic 7:13
land: Heb. face of the land
John Gill
1:2 I will utterly consume all things from off the land, saith the Lord. That is, from the land of Judah, by means of the Chaldeans or Babylonians: this is a general denunciation of the judgments of God, the particulars follow: or, "in gathering I will gather"; all good things out of the land; all the necessaries of life, and blessings of Providence; all that is for the sustenance and pleasure of man, as well as all creatures, by death or captivity; and so the land should be entirely stripped, and left naked and bare. The phrase denotes the certainty of the thing, as well as the utter, entire, and total consumption that should be made, and the vehemence and earnestness in which it is expressed.
Robert Jamieson, A. R. Fausset and David Brown
1:2 utterly consume--from a root to "sweep away," or "scrape off utterly." See Jer 8:13, Margin, and here.
from off the land--of Judah.
1:31:3: Պակասեսցէ մարդ եւ անասուն. պակասեսցեն թռչունք երկնից, եւ ձկունք ծովու. եւ տկարասցին ամպարիշտք. եւ բարձից զանօրէնս յերեսաց երկրէ՝ ասէ՛ Տէր։
3 «Կը պակասի մարդ եւ անասուն, կը պակասեն երկնքի թռչուններն ու ծովի ձկները, կը տկարանան ամբարիշտները, եւ ես կը վերացնեմ անօրէններին երկրի երեսից», - ասում է Տէրը:
3 «Մարդն ու անասունը պիտի կորսնցնեմ, Երկնքի թռչուններն ու ծովուն ձուկերը Եւ գայթակղութիւնները ամբարիշտներուն հետ պիտի կորսնցնեմ, Երկրի երեսէն մարդը պիտի բնաջնջեմ», կ’ըսէ Տէրը։
Պակասեսցէ մարդ եւ անասուն, պակասեսցեն թռչունք երկնից եւ ձկունք ծովու, եւ տկարասցին ամպարիշտք, եւ բարձից զանօրէնս`` յերեսաց երկրէ, ասէ Տէր:

1:3: Պակասեսցէ մարդ եւ անասուն. պակասեսցեն թռչունք երկնից, եւ ձկունք ծովու. եւ տկարասցին ամպարիշտք. եւ բարձից զանօրէնս յերեսաց երկրէ՝ ասէ՛ Տէր։
3 «Կը պակասի մարդ եւ անասուն, կը պակասեն երկնքի թռչուններն ու ծովի ձկները, կը տկարանան ամբարիշտները, եւ ես կը վերացնեմ անօրէններին երկրի երեսից», - ասում է Տէրը:
3 «Մարդն ու անասունը պիտի կորսնցնեմ, Երկնքի թռչուններն ու ծովուն ձուկերը Եւ գայթակղութիւնները ամբարիշտներուն հետ պիտի կորսնցնեմ, Երկրի երեսէն մարդը պիտի բնաջնջեմ», կ’ըսէ Տէրը։
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1:31:3 истреблю людей и скот, истреблю птиц небесных и рыб морских, и соблазны вместе с нечестивыми; истреблю людей с лица земли, говорит Господь.
1:3 ἐκλιπέτω εκλειπω leave off; cease ἄνθρωπος ανθρωπος person; human καὶ και and; even κτήνη κτηνος livestock; animal ἐκλιπέτω εκλειπω leave off; cease τὰ ο the πετεινὰ πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even οἱ ο the ἰχθύες ιχθυς fish τῆς ο the θαλάσσης θαλασσα sea καὶ και and; even ἐξαρῶ εξαιρω lift out / up; remove τοὺς ο the ἀνθρώπους ανθρωπος person; human ἀπὸ απο from; away προσώπου προσωπον face; ahead of τῆς ο the γῆς γη earth; land λέγει λεγω tell; declare κύριος κυριος lord; master
1:3 אָסֵ֨ף ʔāsˌēf אסף gather אָדָ֜ם ʔāḏˈām אָדָם human, mankind וּ û וְ and בְהֵמָ֗ה vᵊhēmˈā בְּהֵמָה cattle אָסֵ֤ף ʔāsˈēf אסף gather עֹוף־ ʕôf- עֹוף birds הַ ha הַ the שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens וּ û וְ and דְגֵ֣י ḏᵊḡˈê דָּג fish הַ ha הַ the יָּ֔ם yyˈom יָם sea וְ wᵊ וְ and הַ ha הַ the מַּכְשֵׁלֹ֖ות mmaḵšēlˌôṯ מַכְשֵׁלָה decay אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the רְשָׁעִ֑ים rᵊšāʕˈîm רָשָׁע guilty וְ wᵊ וְ and הִכְרַתִּ֣י hiḵrattˈî כרת cut אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אָדָ֗ם ʔāḏˈām אָדָם human, mankind מֵ mē מִן from עַ֛ל ʕˈal עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face הָ hā הַ the אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil נְאֻם־ nᵊʔum- נְאֻם speech יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:3. congregans hominem et pecus congregans volatile caeli et pisces maris et ruinae impiorum erunt et disperdam homines a facie terrae dicit DominusI will gather man, and beast, I will gather the birds of the air, and the fishes of the sea: and the ungodly shall meet with ruin: and I will destroy men from off the face of the land, saith the Lord.
3. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumblingblocks with the wicked; and I will cut off man from off the face of the ground, saith the LORD.
1:3. I will gather man and cattle; I will gather the flying things of the air and the fish of the sea. And the impious will be a catastrophe. And I will disperse men before the face of the earth, says the Lord.
1:3. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumblingblocks with the wicked; and I will cut off man from off the land, saith the LORD.
I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumblingblocks with the wicked; and I will cut off man from off the land, saith the LORD:

1:3 истреблю людей и скот, истреблю птиц небесных и рыб морских, и соблазны вместе с нечестивыми; истреблю людей с лица земли, говорит Господь.
1:3
ἐκλιπέτω εκλειπω leave off; cease
ἄνθρωπος ανθρωπος person; human
καὶ και and; even
κτήνη κτηνος livestock; animal
ἐκλιπέτω εκλειπω leave off; cease
τὰ ο the
πετεινὰ πετεινος bird
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
οἱ ο the
ἰχθύες ιχθυς fish
τῆς ο the
θαλάσσης θαλασσα sea
καὶ και and; even
ἐξαρῶ εξαιρω lift out / up; remove
τοὺς ο the
ἀνθρώπους ανθρωπος person; human
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
τῆς ο the
γῆς γη earth; land
λέγει λεγω tell; declare
κύριος κυριος lord; master
1:3
אָסֵ֨ף ʔāsˌēf אסף gather
אָדָ֜ם ʔāḏˈām אָדָם human, mankind
וּ û וְ and
בְהֵמָ֗ה vᵊhēmˈā בְּהֵמָה cattle
אָסֵ֤ף ʔāsˈēf אסף gather
עֹוף־ ʕôf- עֹוף birds
הַ ha הַ the
שָּׁמַ֨יִם֙ ššāmˈayim שָׁמַיִם heavens
וּ û וְ and
דְגֵ֣י ḏᵊḡˈê דָּג fish
הַ ha הַ the
יָּ֔ם yyˈom יָם sea
וְ wᵊ וְ and
הַ ha הַ the
מַּכְשֵׁלֹ֖ות mmaḵšēlˌôṯ מַכְשֵׁלָה decay
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
רְשָׁעִ֑ים rᵊšāʕˈîm רָשָׁע guilty
וְ wᵊ וְ and
הִכְרַתִּ֣י hiḵrattˈî כרת cut
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
מֵ מִן from
עַ֛ל ʕˈal עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
הָ הַ the
אֲדָמָ֖ה ʔᵃḏāmˌā אֲדָמָה soil
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
1:3. congregans hominem et pecus congregans volatile caeli et pisces maris et ruinae impiorum erunt et disperdam homines a facie terrae dicit Dominus
I will gather man, and beast, I will gather the birds of the air, and the fishes of the sea: and the ungodly shall meet with ruin: and I will destroy men from off the face of the land, saith the Lord.
1:3. I will gather man and cattle; I will gather the flying things of the air and the fish of the sea. And the impious will be a catastrophe. And I will disperse men before the face of the earth, says the Lord.
1:3. I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumblingblocks with the wicked; and I will cut off man from off the land, saith the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:3: I will consume man and beast - By war, and by pestilence. Even the waters shall he infected, and the fish destroyed; the air become contaminated, and the fowls die.
Albert Barnes: Notes on the Bible - 1834
1:3: The stumbling-blocks with the wicked - Not only shall the wicked be utterly brought to an end, or, in the other meaning of the word, "gathered into bundles to be taken away," but all causes of stumbling too; everything, through which others can fall, which will not be until the end of all things. Then, he repeats, yet more emphatically, "I will cut off the whole race of man from the face of the earth," and then he closes the verse, like the foregoing, with the solemn words, "saith the Lord." All this shall be fulfilled in the Day of Judgment, and all other fulfillments are earnests of the final Judgment. They are witnesses of the ever-living presence of the Judge of all, that God does take account of man's deeds. They speak to men's conscience, they attest the existence of a divine law, and therewith of the future complete manifestation of that law, of which they are individual sentences. Not until the prophet has brought this circle of judgments to their close, does he pass on to the particular judgments on Judah and Jerusalem.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: consume man: Jer 4:23-29, Jer 12:4; Hos 4:3
stumblingblocks: or, idols, Isa 27:9; Eze 7:19, Eze 14:3-7, Eze 44:12; Hos 14:3, Hos 14:8; Mic 5:11-14; Zac 13:2; Mat 23:39; Rev 2:14
and I: Eze 14:13-21, Eze 15:6-8
Geneva 1599
1:3 I will consume man and beast; I will consume the (a) fowls of the heaven, and the fishes of the sea, and the stumblingblocks with the wicked; and I will cut off man from off the land, saith the LORD.
(a) Not that God was angry with these dumb creatures, but because man was so wicked for whose cause they were created, God makes them to take part of the punishments with him.
John Gill
1:3 I will consume man and beast,.... Wicked men for their sins, and beasts for the sins of men; and, as a punishment for them, the creatures whom they have abused to the gratifying of their lusts:
I will consume the fowls of the heaven, and the fishes of the sea; so that there shall be none for the use of man, which are both delicate food; the latter were not consumed at the general deluge. Kimchi thinks this is said by way of hyperbole; but it is possible for these to be consumed, as men by famine, pestilence, and captivity, and beasts by murrain; so the fowls of the air by the noisomeness of it; and the fishes of the sea, that is, such as were in the sea of Tiberias, and other lakes in Judea, by the stagnation of the waters, or by some disease sent among them; unless wicked men, comparable to them, are intended; though they are expressly mentioned, both before and after:
and the stumblingblocks with the wicked: that is, idols, which are stumblingblocks to men, and cause them to offend and fall; these, together with those that made them, and the priests that sacrificed unto them, and the people that worshipped them, should be consumed from off the land: or, "the stumblingblocks of the wicked"; for is sometimes used as a sign of the genitive case, as Noldius (i) observes; and so the Vulgate Latin version and the Targum render it:
and I will cut off men from off the land, saith the Lord: this is repeated for the certainty of it; or else this designs another sort of men from the former; and that, as before wicked men are designed, here such as are not perfectly wicked, as Kimchi observes; yea, the righteous should be carried captive, so that the land should be left desolate, without men, good or bad; for even good men may fall in a general calamity, and be cut off from the land, though not from the Lord. The Septuagint indeed here render it wicked men. The phrase, "saith the Lord", is twice expressed, for the certain confirmation of it; for it may be concluded it will be, since God has said it again and again that it shall be.
(i) Ebr. Concord. Part. p. 122.
Robert Jamieson, A. R. Fausset and David Brown
1:3 Enumeration in detail of the "all things" (Zeph 1:2; compare Jer 9:10; Hos 4:3).
the stumbling-blocks--idols which cause Judah to offend or stumble (Ezek 14:3-4, Ezek 14:7).
with the wicked--The idols and their worshippers shall be involved in a common destruction.
1:41:4: Եւ ձգեցից զձեռն իմ ՚ի վերայ Յուդայ, եւ ՚ի վերայ ամենայն բնակչաց Երուսաղեմի. եւ բարձի՛ց ՚ի տեղւոջէդ յայդմանէ զանուն Բահաղու. եւ զանուն քրմացն հանդերձ քահանայիւքն[10740], [10740] Ոմանք. Եւ զանունս քրմանցն։ Ուր Ոսկան. Եւ զանուանս քր՛՛։
4 «Իմ ձեռքը կ’երկարեմ Յուդայի երկրի վրայ, Երուսաղէմի բոլոր բնակիչների վրայ եւ կը վերացնեմ այդտեղից Բահաղի անունն ու քրմերի անունները՝ քահանաներով հանդերձ,
4 «Իմ ձեռքս Յուդայի վրայ, Երուսաղէմի բոլոր բնակիչներուն վրայ պիտի երկնցնեմ. Այս տեղէն բնաջինջ պիտի ընեմ Բահաղին մնացորդը, Քուրմերուն անունը՝ քահանաներուն հետ,
Եւ ձգեցից զձեռն իմ ի վերայ Յուդայ, եւ ի վերայ ամենայն բնակչաց Երուսաղեմի. եւ բարձից ի տեղւոջէդ յայդմանէ [2]զանուն Բահաղու, եւ զանուն քրմացն հանդերձ քահանայիւքն:

1:4: Եւ ձգեցից զձեռն իմ ՚ի վերայ Յուդայ, եւ ՚ի վերայ ամենայն բնակչաց Երուսաղեմի. եւ բարձի՛ց ՚ի տեղւոջէդ յայդմանէ զանուն Բահաղու. եւ զանուն քրմացն հանդերձ քահանայիւքն[10740],
[10740] Ոմանք. Եւ զանունս քրմանցն։ Ուր Ոսկան. Եւ զանուանս քր՛՛։
4 «Իմ ձեռքը կ’երկարեմ Յուդայի երկրի վրայ, Երուսաղէմի բոլոր բնակիչների վրայ եւ կը վերացնեմ այդտեղից Բահաղի անունն ու քրմերի անունները՝ քահանաներով հանդերձ,
4 «Իմ ձեռքս Յուդայի վրայ, Երուսաղէմի բոլոր բնակիչներուն վրայ պիտի երկնցնեմ. Այս տեղէն բնաջինջ պիտի ընեմ Բահաղին մնացորդը, Քուրմերուն անունը՝ քահանաներուն հետ,
zohrab-1805▾ eastern-1994▾ western am▾
1:41:4 И простру руку Мою на Иудею и на всех жителей Иерусалима: истреблю с места сего остатки Ваала, имя жрецов со священниками,
1:4 καὶ και and; even ἐκτενῶ εκτεινω extend τὴν ο the χεῖρά χειρ hand μου μου of me; mine ἐπὶ επι in; on Ιουδαν ιουδας Ioudas; Iuthas καὶ και and; even ἐπὶ επι in; on πάντας πας all; every τοὺς ο the κατοικοῦντας κατοικεω settle Ιερουσαλημ ιερουσαλημ Jerusalem καὶ και and; even ἐξαρῶ εξαιρω lift out / up; remove ἐκ εκ from; out of τοῦ ο the τόπου τοπος place; locality τούτου ουτος this; he τὰ ο the ὀνόματα ονομα name; notable τῆς ο the Βααλ βααλ Baal; Vaal καὶ και and; even τὰ ο the ὀνόματα ονομα name; notable τῶν ο the ἱερέων ιερευς priest
1:4 וְ wᵊ וְ and נָטִ֤יתִי nāṭˈîṯî נטה extend יָדִי֙ yāḏˌî יָד hand עַל־ ʕal- עַל upon יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah וְ wᵊ וְ and עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole יֹושְׁבֵ֣י yôšᵊvˈê ישׁב sit יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem וְ wᵊ וְ and הִכְרַתִּ֞י hiḵrattˈî כרת cut מִן־ min- מִן from הַ ha הַ the מָּקֹ֤ום mmāqˈôm מָקֹום place הַ ha הַ the זֶּה֙ zzˌeh זֶה this אֶת־ ʔeṯ- אֵת [object marker] שְׁאָ֣ר šᵊʔˈār שְׁאָר rest הַ ha הַ the בַּ֔עַל bbˈaʕal בַּעַל lord, baal אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֥ם šˌēm שֵׁם name הַ ha הַ the כְּמָרִ֖ים kkᵊmārˌîm כֹּמֶר idol priest עִם־ ʕim- עִם with הַ ha הַ the כֹּהֲנִֽים׃ kkōhᵃnˈîm כֹּהֵן priest
1:4. et extendam manum meam super Iudam et super omnes habitantes Hierusalem et disperdam de loco hoc reliquias Baal et nomina aedituorum cum sacerdotibusAnd I will stretch out my hand upon Juda, and upon all the inhabitants of Jerusalem: and I will destroy out of this place the remnant of Baal, and the names of the wardens of the temples with the priests:
4. And I will stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, the name of the Chemarim with the priests;
1:4. And I will extend my hand over Judah and over all the inhabitants of Jerusalem. And I will disperse from this place the remnant of Baal, and the names of the administrators along with the priests,
1:4. I will also stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, [and] the name of the Chemarims with the priests;
I will also stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, [and] the name of the Chemarims with the priests:

1:4 И простру руку Мою на Иудею и на всех жителей Иерусалима: истреблю с места сего остатки Ваала, имя жрецов со священниками,
1:4
καὶ και and; even
ἐκτενῶ εκτεινω extend
τὴν ο the
χεῖρά χειρ hand
μου μου of me; mine
ἐπὶ επι in; on
Ιουδαν ιουδας Ioudas; Iuthas
καὶ και and; even
ἐπὶ επι in; on
πάντας πας all; every
τοὺς ο the
κατοικοῦντας κατοικεω settle
Ιερουσαλημ ιερουσαλημ Jerusalem
καὶ και and; even
ἐξαρῶ εξαιρω lift out / up; remove
ἐκ εκ from; out of
τοῦ ο the
τόπου τοπος place; locality
τούτου ουτος this; he
τὰ ο the
ὀνόματα ονομα name; notable
τῆς ο the
Βααλ βααλ Baal; Vaal
καὶ και and; even
τὰ ο the
ὀνόματα ονομα name; notable
τῶν ο the
ἱερέων ιερευς priest
1:4
וְ wᵊ וְ and
נָטִ֤יתִי nāṭˈîṯî נטה extend
יָדִי֙ yāḏˌî יָד hand
עַל־ ʕal- עַל upon
יְהוּדָ֔ה yᵊhûḏˈā יְהוּדָה Judah
וְ wᵊ וְ and
עַ֖ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
יֹושְׁבֵ֣י yôšᵊvˈê ישׁב sit
יְרוּשָׁלִָ֑ם yᵊrûšālˈāim יְרוּשָׁלִַם Jerusalem
וְ wᵊ וְ and
הִכְרַתִּ֞י hiḵrattˈî כרת cut
מִן־ min- מִן from
הַ ha הַ the
מָּקֹ֤ום mmāqˈôm מָקֹום place
הַ ha הַ the
זֶּה֙ zzˌeh זֶה this
אֶת־ ʔeṯ- אֵת [object marker]
שְׁאָ֣ר šᵊʔˈār שְׁאָר rest
הַ ha הַ the
בַּ֔עַל bbˈaʕal בַּעַל lord, baal
אֶת־ ʔeṯ- אֵת [object marker]
שֵׁ֥ם šˌēm שֵׁם name
הַ ha הַ the
כְּמָרִ֖ים kkᵊmārˌîm כֹּמֶר idol priest
עִם־ ʕim- עִם with
הַ ha הַ the
כֹּהֲנִֽים׃ kkōhᵃnˈîm כֹּהֵן priest
1:4. et extendam manum meam super Iudam et super omnes habitantes Hierusalem et disperdam de loco hoc reliquias Baal et nomina aedituorum cum sacerdotibus
And I will stretch out my hand upon Juda, and upon all the inhabitants of Jerusalem: and I will destroy out of this place the remnant of Baal, and the names of the wardens of the temples with the priests:
1:4. And I will extend my hand over Judah and over all the inhabitants of Jerusalem. And I will disperse from this place the remnant of Baal, and the names of the administrators along with the priests,
1:4. I will also stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, [and] the name of the Chemarims with the priests;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-7. После общего указания на имеющий проявиться в мире судящий гнев Божий, пророк частнее и определеннее выражается, что первым и главным предметом карательных действий гнева и суда Божия явится Иудея и прежде всего Иерусалим с его жителями. "Прикровенно сказанное поясняет теперь и прямо говорит, что гнев Божественный постигнет колено Иудино и Иерусалим. Говорит, что распрострется на него рука Его, как бы схватывающая и поражающая и подчиняющая их тем, которые скоро ожидаются и будут производить опустошения..." (Св. Кирилл Александр. ). Жители Иерусалима, хотя и входят в объем понятия Иудея, однако называются особо ввиду преимущественной их виновности: Иерусалим, бывший центром народной и государственной жизни Иудеев и имевший в себе единственный на земле храм Истинному Богу, в котором Иегова обещал вечно пребывать, принимая молитвы не только членов народа Божия, но и иноплеменников (3: Цар VIII:41-42; IX:3; 2: Пар VII:15-16), в царствование нечестивых царей не только перестал быть средоточием истинной религии и жизни по началам теократии, но и сделался центром и рассадником всех мерзостей идолослужения по всей стране. Потому-то в особенности жителям Иерусалима пророк угрожает наказанием.

Далее (ст. 4b-6) пророк частнее указывает форму наказания, причем обнаруживает и перечисляет главные виды преступлений Иудеев против чистоты веры и культа, каковым "исчислением грехов доказана справедливость наказания" (блаж. Феодорит, с. 42). Прежде всего будут уничтожены "остатки Ваала", евр. шеаргаббаал, Vulg. reliquiae Baal, или по слав. Библии "имена Ваалова". LXX: ta ono mata thV Baal (twn Baalim, как в код. 95, 182, 240. Twn Baaleim - код. 22, 36, 42, 51, 62, 147, 233: у Гольмеса). Очевидно, LXX читали вместо шеар, "остаток" шем, "имя"; и это последнее слово стоит и в некоторых еврейских списках 96, 150, 201: marg. Kennic. Такое колебание в самом еврейском тексте, затем снесение параллельных рассматриваемому месту Соф I:4: двух пророческих мест - Ос II:18: (шемот габбеалим) и Зах XIII:2: (шемот-гаацабим), а равно и авторитет текста LXX-ти, дают основание отдать здесь преимущество первоначальности чтению греческого перевода пред чтением масоретского текста, тем более что и второй член выражений - баал, в некоторых еврейских кодексах читается как в греческих: габбеалим (96: Кем. 22, 36, 51: Lucian). Смысл выражения, впрочем, не слишком существенно разнится при том и другом чтении. Карающее действие Божие сотрет с лица земли богопротивный Сидонский культ Ваала, введенный сначала Ахавом в Израильском царстве (3: Цар XVI:31), а затем распространившейся и в Иудее. Уничтожение будет полное и совершенное - будут уничтожены все следы идолослужения, так что исчезнут из памяти самые имена как идолов Ваала, так и жрецов его, гаккемарим. Под кемарим, здесь как и в 4: Цар XXIII:5: сл., отличаемыми от коганим, священников, следует разуметь, по-видимому, не левитского происхождения в отличие от хоганим, принадлежавших к Левину колену. (См. Толков. Библия, т. II, с, 569). "Что народ Иудейский будет истреблен войною и доведен до такой малочисленности, что может быть, не будет уже произносящих имя Ваала, или могущих находиться при идольских капищах, на это (пророк) тонко намекнул, говоря, что истребятся имена идолов и их жрецов (Св. Кирилл Александр. ). Суд Божий постигнет, далее, тех, которые на кровлях поклоняются воинству небесному" (цеба-гашамаим), ст. 5а. Здесь разумеется издавна известный евреям (Втор IV:19), но распространившийся в Иудее лишь со времен царей Ахаза и особенно Манассии вавилонский культ светил небесных, сабеизм; не связанный с храмом и жрецами, совершавшийся на кровлях домов, культ этот очень укоренился среди Иудеев и пережил даже разрушение Иерусалима - его совершали Иудеи, бежавшие в Египет (Иер XIII:13; XLIV:17, 18). В параллель этому преступному культу (в 5b) назван обычай Иудеев одновременно клясться Иеговою и "царем своим" евр. бемалкам. Выражение: "клясться кем-либо", по ветхозаветному воззрению, означает совершение известного культа (см. Ис XIX:18; Ам VIII:14; Иер IV:3); отсюда уже видно, что еврейское малкам должно означать "божество". В списках LXX-ти Лукиановской рецензии: 22, 36, 51, 95, 185, 238: читается Melcom или Moloc код, 62, 66, 147, или holcom - 240: у Гольмеса, равным образом и в Пешито и в Вульгате: Melshom. Все это дает основание видеть здесь, как и в 3: Цар XI:5-7, божество Аммонитское Молоха (См. Толков. Библия. т. II, с. 418). Таким образом, каре Божией подпадут люди раздвоенного религиозного сознания, в своей вере и в своем культе являвшие своеобразный синкретизм, начало которого в Иудее восходило ко временам Ахаза (4: Цар XVI:3) и даже гораздо ранее. Наконец, гнев и суд Божий возбуждают, по ст. 6, вообще отступники, изменившие Иегове сердцем, верою или жизнью: "под не ищущими Господа и не пекущимися прилепиться к Нему (не предержащихся Господа), по всей вероятности, должно разуметь проводящих жизнь дурную и постыдную и возлюбивших поведение беззаконное" (св. Кирилл Алекс., с. 334) или же это были люди совершенно равнодушные к делу религии, каковой религиозный индифферентизм является естественным следствием широкого распространения в стране разнородных культов, как именно и было в Иудее при Манассии. Этот религиозный индифферентизм сам собою подготовлял почву для полного неверия, один из видов которого ниже (ст. 12) и называет пророк.

Изобразив разные виды нечестия среди Иудеев, пророк созерцает непосредственную близость наступающего суда Божия, как неизбежного следствия перечисленных им народных преступлений, и как вестник и глашатай Божий сам поникает в благоговейном преклонении пред величием и ужасами грядущего суда Божия, и к тому же благоговению призывает и своих слушателей употребительным у библейских писателей междометием "гас" (ср. Суд III:19; Ам VI:10; VIII:3; Авв II:20; Зах II:13, евр. 17): гас миллене Адонай-Иегови - выражение совершенно подобное употребленному прор. Аввакумом II:20, и прор. Захарией II:13, евр. 17. Значение частицы гас поясняет блаж. Иероним, говоря: "вместо переведенного у LXX-ти: устрашитесь (eulabeite) а у нас умолкните (silete), в еврейском находится восклицательное слово того, кто повелевает умолкнуть" (с. 247). Нет нужды с некоторыми комментаторами (как Гитциг, Швалли, Марти) видеть в этом восклицании непосредственное отношение к жертвенному действию (наподобие употребительного в римском жертвенном ритуале восклицания: favete linguis). Скорее, как показывают пророческие параллели Зах II:13: (17) и особенно Авв II:20, это восклицание, являющееся выражением благоговейного ужаса пред Владыкою и Судьею звали Богом, представляет непосредственное впечатление пророка от общего созерцания им предлежащей картины грозного явления суда Божия и вместе с тем служит переходом к подробному изображению этого последнего. Содержание или сущность суда Божия пророк кратко выражает в трех положениях: а) близок день Господень; б) уже приготовил Господь жертвенное заклание (зевах); в) назначил кого позвать к Нему (гикдиги керуав). "День Господень" (Иом-Иегова), по замечанию блаж. Иеронима, есть "день плена и мщения против народа согрешившего" (стр. 247). Действительно, в священных книгах Ветхого Завета, "день Господень" является днем торжества правды и всемогущества Божия в мире и представляется как бы днем воцарения Бога над землею (Пс XCVI; XCVIII:1-2; Ис II:12: сл. ; Зах XIV:9) и именно тем моментом, когда после некоторого долготерпения в отношении нарушителей правды Божией Господь являет Себя грозным Властителем и Судьею мира и восстановляет нарушенную справедливость грозными карами над нечестивыми, и первее всего среди избранного народа Божия, а затем и среди других народов мира (Aм V:18: сл. ; Мих I:3: сл. ; IX:13: сл. ; Х:3, 6, 23; ХIII:6: сл. ; Иоил I:15; Авд I:15; Авв III:16; Иер ХXX:7: и мн. др. ). Уже отдаленнейшим моментом в пророческом представлении "дня Господня" является созерцание светлого будущего - образования обновленной теократии на развалинах погибшего по действию кары Божией Израиля и мира (Ам IX:8: сл. ; Ос II:20: сл. ; XI:9), возрождения Царства Божия из небольшого спасшегося "остатка" (Ис VII, IX); так и у пророка Софонии, см. III:8-20. А последним основанием пророческого учения о "дне Господнем" является предощущение неизбежности дня всеобщего последнего суда Божия над целым миром, о чем яснее говорит, напр., пророк Малахия (III:1-2; IV:5, евр., III:23), а особенно ясно в писаниях новозаветных (2: Пет III:10; 1: Сол V:2; 2: Фесс II:3: и др. ).

"День Господень" у пророка Софонии в рассматриваемом месте является с двумя атрибутами: приготовленное жертвенное заклание и назначенные к призыву гости или участники жертвенного пиршества. Что же это за жертва и званные в ней? Жертвою является уничтожение преступников закона Божия, см. Ис ХXXIV:6; Иер XLVI:10, а званными или избранными - совершителей суда Божия, ближе всего - Вавилонян Ис XIII:3; Иер XXV:9. "Жертвами, - говорит блаж. Феодорит, - пророческое слово называет многократно - и избиение беззаконных; а сие можно найти и у других пророков и у Богомудрого Иезекииля. Званными же именует врагов". По словам св. Кирилла Александрийского, "жертвою называет имевшее совершаться по соизволению его избиение нечестивых. А званными называет халдеев, о которых говорит, что они освящены, не потому, чтобы они сделались святыми, но потому, что они назначены и призваны Богом к сожжению Иудеи и истреблению без всякой пощады жителей ее. Нечто подобное говорит Св. Писание и в другом месте. Персы и Мидяне, сражавшиеся с Киром, были призваны против Ниневии, и о них сказал Бог: освященни суть, и Аз веду их, исполины идуть исполнити ярость Мою радующеcя вкупе и укаряюще (Ис XIII:3). Итак, в этих словах освящение означает не отложение греховности и не получение Св. Духа, но как бы предопределение и назначение известных людей к исполнению подобного какого-либо дела (с. 336-337). Здесь выступает, таким образом, двустороннее понимание святости и освящения у библейских евреев, общее им с другими семитами, в силу которого, по словам блаж. Феодорита, "как действительно святое отделяется и отлучается от скверного, так и определенных понести наказание, как отделенных на сие Богом всяческих, называет священными. Так и жертвою наименовал не в точном значении слова. Так и слово: анафема имеет двоякий смысл, ибо означается оным не только посвящаемое Богу, но и отчуждаемое от Него" (с. 43).
Adam Clarke: Commentary on the Bible - 1831
1:4: I will cut off the remnant of Baal - I think he refers here, partly at least, to the reformation which Josiah was to bring about. See the account, Kg2 23:5 (note).
The Chemarims - The black-robed priests of different idols. See the note on Kg2 23:6. These were put down by Josiah.
Albert Barnes: Notes on the Bible - 1834
1:4: I will also stretch out Mine Hand - As before on Egypt . Judah had gone in the ways of Egypt and learned her sins, and sinned worse than Egypt. "The mighty Hand and stretched-out Arm" Jer 2:10-11, with which she had been delivered, shall be again "stretched out," yet, not for her but "upon" her, "upon all the inhabitants of Jerusalem." In this threatened destruction of all, Judah and Jerusalem are singled out, because "judgment" shall "begin at the house of God" Pe1 4:17; Jer 25:29. They who have sinned against the greater grace shall be most signally punished. Yet, the punishment of those whom God had so chosen and loved is an earnest of the general judgment. This too is not a partial but a general judgment "upon "all" the inhabitants of Jerusalem."
And I will cut off the remnant of Baal - that is, to the very last vestige of it. Isaiah unites "name and residue" Isa 14:22, as equivalents, together with the proverbial, posterity and descendant. Zephaniah distributes them in parallel clauses, "the "residue" of Baal and the "name" of the Chemarim." Good and evil have each a root, which remains in the ground, when the trunk has been hewn down. There is "a remnant according to the election of grace," when "the rest have been blinded" Rom 11:5, Rom 11:7; and this is a "holy seed" Isa 6:13 to carry on the line of God. Evil too has its remnant, which, unless diligently kept down, shoots up again, after the conversion of peoples or individuals. The "mind of the flesh" remains in the regenerate also. The prophet foretells the complete excision of the whole "remnant of Baal," which was fulfilled in it after the captivity, and shall be fulfilled as to all which it shadows forth, in the Day of Judgment. "From this place;" for in their phrensy, they dared to bring the worship of Baal into the very temple of the Lord Kg2 23:4. Ribera: "Who would ever believe that in Jerusalem, the holy city, and in the very temple idols should be consecrated? Whoso seeth the ways of our times will readily believe it. For among Christians and in the very temple of God, the abominations of the pagan are worshiped. Riches, pleasures, honors, are they not idols which Christians prefer to God Himself?"
And the name of the Chemarim with the priests - Of the "idolatrous priests" the very name shall be cut off, as God promises by Hosea, that He will "take away the names of Baalim" Hos 2:17, and by Zechariah, that He "will cut off the names of the idols out of the land" Zac 13:2. Yet this is more. Not the "name" only "of the Chemarim," but themselves with their name, their posterity, shall be blotted out; still more, it is God who cuts off all memory of them, blotting them out of the book of the living and out of His own.
They had but a name before, "that they were living, but were dead" Rev 3:1. Jerome: "The Lord shall take away names of vain glory, wrongly admired, out of the Church yea, the very names of the priests with the priests who vainly flatter themselves with the name of Bishops and the dignity of Presbyters without their deeds. Whence he markedly says, not, "and the deeds of priests with the priests," but the "names;" who only bear the false name, of dignities, and with evil works destroy their own names." The "priests are priests of the Lord," who live not like priests, corrupt in life and doctrine and corrupters of God's people (see Jer 2:8; Jer 5:31). The judgment is pronounced alike on what was intrinsically evil, and on good which had corrupted itself into evil. The title of priest is no where given to the priest of a false God, without some mention in the context, implying that they were idolatrous priests; as the priests of Dagon Sa1 5:5, of the high places as ordained by Jeroboam Kg1 13:2, Kg1 13:33; Kg2 23:20; Ch2 11:15, of Baal Kg2 10:19; Kg2 11:18; Ch2 23:17, of Bethel Amo 7:10, of Ahab Kg2 10:11, of those who were not gods Ch2 13:9, of On, where the sun was worshiped . "The priests" then were God's priests, who in the evil days of Manasseh had manifoldly corrupted their life or their faith, and who were still evil.
The "priests" of Judah, with its kings its princes and the people of the land, were in Jeremiah's inaugural vision enumerated as those, who "shall," God says, "fight against thee, but shall not pRev_ail against thee" Jer 1:18-19. "The priests said not, Where is the Lord? and they that handle the law knew Me not" Jer 2:7-8. In the general corruption, "A wonderful and horrible thing is committed in the land, the prophets prophesy falsely, and the priests bear rule at their hands" Jer 5:30-31 : "the children of Israel and the children of Judah, their kings, their princes, their priests, and their prophets, and the men of Judah, and the inhabitants of Jerusalem, have turned unto Me the back, and not the face" Jer 32:32-33. Jeremiah speaks specifically of heavy moral sins. "From the prophet even unto the priest everyone dealeth falsely" Jer 6:13; Jer 8:10; "both prophet and priest are profane" Jer 23:11; "for the sins of her prophets, the iniquities of her" Lam 4:13. And Isaiah says of her sensuality; "the priests and the prophets have erred through strong drink; they are swallowed up of wine; they are out of the way through strong drink" Isa 28:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: stretch: Exo 15:12; Kg2 21:13; Isa 14:26, Isa 14:27
the remnant: "Fulfilled", Kg2 23:4, Kg2 23:5; Ch2 34:4
the Chemarims: Hos 10:5 *marg.
Carl Friedrich Keil and Franz Delitzsch
1:4
The judgment coming upon the whole earth with all its inhabitants will fall especially upon Judah and Jerusalem. Zeph 1:4. "And I stretch my hand over Judah, and over all the inhabitants of Jerusalem, and cut off from this place the remnant of Baal, the name of the consecrated servants, together with the priests. Zeph 1:5. And those who worship the army of heaven upon the roofs, and the worshippers who swear to Jehovah, and who swear by their king. Zeph 1:6. And those who draw back from Jehovah, and who did not seek Jehovah, and did not inquire for Him." God stretches out His hand (יד) or His arm (זרוע) to smite the ungodly with judgments (compare Zephaniah 6:6, Deut 4:34; Deut 5:15, with Is 5:25; Is 9:11, Is 9:16, Is 9:20; Is 10:4; Is 14:26.). Through the judgment upon Judah and Jerusalem He will cut off שׁאר הבּעל, the remnant of Baal, i.e., all that remains of Baal and of idolatry; for Baal or the Baal-worship stands per synecdochen for idolatry of every kind (see at Hos 2:10). The emphasis lies upon "the remnant," all that still exists of the Baal-worship or idolatry, even to the very last remnant; so that the emphasis presupposes that the extermination has already begun, that the worship of Baal no longer exists in undiminished force and extent. It must not be limited, however, to the complete abolition of the outward or grosser idolatry, but includes the utter extermination of the grosser as well as the more refined Baal-worship. That the words should be so understood is required by the parallel clause: the name of the consecrated servants together with the priests. Kemârı̄m are not prophets of Baal, but, as in 4Kings 23:5 and Hos 10:5, the priests appointed by the kings of Judah for the worship of the high places and the idolatrous worship of Jehovah (for the etymology of the word, see at 4Kings 23:5). The kōhănı̄m, as distinguished from these, are idolatrous priests in the stricter sense of the word (i.e., those who conducted the literal idolatry). The names of both the idolatrous priests of Jehovah and the literal priests of the idols are to be cut off, so that not only the persons referred to will disappear, but even their names will be heard no more. Along with the idols and their priests, the worshippers of idols are also to be destroyed. Just as in Zeph 1:4 two classes of priests are distinguished, so in Zeph 1:5 are two classes of worshippers, viz., (1) the star-worshippers, and (2) those who tried to combine the worship of Jehovah and the worship of idols; and to these a third class is added in Zeph 1:6. The worship of the stars was partly Baal-worship, the sun, moon, and stars being worshipped as the bearers of the powers of nature worshipped in Baal and Asherah (see at 4Kings 23:5); and partly Sabaeism or pure star-worship, the stars being worshipped as the originators of all growth and decay in nature, and the leaders and regulators of all sublunary things (see at 4Kings 21:3). The worship took place upon the roofs, i.e., on altars erected upon the flat roofs of the houses, chiefly by the burning of incense (Jer 19:13), but also by the offering of sacrifices (4Kings 23:12; see the comm. in loc.). "They offered the sacrifices upon the roofs, that they might be the better able to see the stars in the heavens" (Theodoret). Along with the star-worshippers as the representatives of literal idolatry, Zephaniah mentions as a second class the worshippers who swear partly to Jehovah, and partly by their king, i.e., who go limping on two sides (3Kings 18:21), or try to combine the worship of Jehovah with that of Baal. Malkâm, their king, is Baal, who is distinctly called king in the inscriptions (see Movers, Phnizier, i. pp. 171-2), and not the "earthly king of the nation," as Hitzig has erroneously interpreted the Masoretic text, in consequence of which he proposes to read milkōm, i.e., Moloch. נשׁבּע with ל signifies to take an oath to Jehovah, i.e., to bind one's self on oath to His service; whereas נשׁבּע with ב (to swear by a person) means to call upon Him as God when taking an oath. The difference between the two expressions answers exactly to the religious attitude of the men in question, who pretended to be worshippers of Jehovah, and yet with every asseveration took the name of Baal into their mouth. In Zeph 1:6 we have not two further classes mentioned, viz., "the vicious and the irreligious," as Hitzig supposes; but the persons here described form only one single class. Retiring behind Jehovah, drawing back from Him, turning the back upon God, is just the same as not seeking Jehovah, or not inquiring after Him. The persons referred to are the religiously indifferent, those who do not trouble themselves about God, the despisers of God.
Geneva 1599
1:4 I will also stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, [and] the name of the (b) Chemarims with the priests;
(b) Who were an order of superstitious priests appointed to minister in the service of Baal, and were as his special chaplains; read (4Kings 23:5; Hos 10:5).
John Gill
1:4 I will also stretch out mine hand upon Judah,.... Under whom the tribe of Benjamin is comprehended, which are only designed; the ten tribes having been carried captive in Hezekiah's time many years before this: not "to Judah", as beckoning to come and hearken to him, as calling to repentance and reformation; this he had done, but was rejected, and therefore determines to stretch out his hand "upon" them; nor "over Judah", to protect and defend them; but "upon Judah", exerting his power, stirring up his wrath, and executing his vengeance; and this is dreadful and intolerable to bear! and when his hand is stretched out, it cannot be turned back; and when laid on, can never be removed, till he pleases:
and upon all the inhabitants of Jerusalem; the metropolis of Judea, the royal seat of the kings of the house of David; where were the temple of the Lord; the ark, the symbol of his presence; the altar, where his priests sacrificed, and the place where his people worshipped; and yet these inhabitants should not escape the hand of the Lord, having sinned against him; nor should these things be any security to them:
and I will cut off the remnant of Baal from this place; either what of the idolatry of Baal, or belonging to it, remained among the Jews after the ten tribes were carried captive; which must be the sense, if this prophecy was before the reformation was begun by Josiah; or, if after, the meaning is, what was left unremoved by him, as any of the images of Baal, or altars erected for his worship, or vessels consecrated to his service, or groves that were for his use; all which would be cut off and destroyed by the Chaldeans, as well as the worshippers of him that remained:
and the name of the Chemarims with the priests; that is, the priests of Baal, with the priests of the tribe of Levi, who sometimes tampered and officiated with them in idolatrous service; for the word "Chemarim" is translated "idolatrous priests", 4Kings 23:5 said to be put down by Josiah, in whose days Zephaniah prophesied; and must be the same with these, and it is used for such in Hos 10:5 so called, either from the black garments they wore, as some think; or from the colour of their faces, smutted with the smoke of the incense they frequently offered; or of the fires in which they sacrificed, or made the children to pass through to Molech. Hillerus (k) thinks they are the same with those heathen priests called "Phallophori"; deriving the word from one in the Arabic language, which has the signification of the "Phalli"; which were obscene images, carried about in an impudent manner by the priests of Bacchus, in the performance of his sacred rites: the carrying of them was first instituted by Isis, as Plutarch (l) says; and if this was the case here, it is no wonder they should be so severely threatened. Some take them to be a sort of servants or ministers to the priests of Baal, who waited on them at the time of service; and so are distinguished from them in this clause, taking the word "priests" in it to design the priests of Baal; and the Vulgate Latin version renders it, "the name of sextons with the priests". The word is used now by the Jews for Popish monks that live in cloisters; and Elias Levita (m) thinks these here are so called from their living in such like recluse places. The Targum is,
"and the name of their worshippers with their priests;''
one and the other; priests of Baal, and apostate priests of the Lord; the worshippers of Baal, and those that attend upon his priests, shall all feel the weight of Jehovah's hand, and the lighting down of his arm with indignation.
(k) Onomastic. Sacr. p. 113. (l) De Iside & Osiride. (m) Tishbi, p. 163. Vid. Buxtorf. Lex. Talmud. in voce
John Wesley
1:4 The remnant - Whatsoever remains of the idolatry of Baal. This place - Jerusalem. The name - Both the persons, and the memory of them. The Chemarims - Either called so from their black garments they went in, or, from their swarthy colour occasioned by the black smoak of incense: they were door - keepers, and sextons of Baal. The priests - The priests of Baal.
Robert Jamieson, A. R. Fausset and David Brown
1:4 stretch out mine hand--indicating some remarkable and unusual work of vengeance (Is 5:25; Is 9:12, Is 9:17, Is 9:21).
Judah--including Benjamin. These two tribes are to suffer, which thought themselves perpetually secure, because they escaped the captivity in which the ten tribes were involved.
Jerusalem--the fountainhead of the evil. God begins with His sanctuary (Ezek 9:6), and those who are nigh Him (Lev 10:3).
the remnant of Baal--the remains of Baal worship, which as yet Josiah was unable utterly to eradicate in remote places. Baal was the Phœnician tutelary god. From the time of the Judges (Judg 2:13), Israel had fallen into this idolatry; and Manasseh lately had set up this idol within Jehovah's temple itself (4Kings 21:3, 4Kings 21:5, 4Kings 21:7). Josiah began his reformation in the twelfth year of his reign (2Chron 34:4, 2Chron 34:8), and in the eighteenth had as far as possible completed it.
Chemarims--idol priests, who had not reached the age of puberty; meaning "ministers of the gods" [SERVIUS on Æneid, 11], the same name as the Tyrian Camilli, r and l being interchangeable (compare Hos 10:5, Margin). Josiah is expressly said (4Kings 23:5, Margin) to have "put down the Chemarim." The Hebrew root means "black" (from the black garments which they wore or the marks which they branded on their foreheads); or "zealous," from their idolatrous fanaticism. The very "name," as well as themselves, shall be forgotten.
the priests--of Jehovah, of Aaronic descent, who ought to have used all their power to eradicate, but who secretly abetted, idolatry (compare Zeph 3:4; Eze. 8:1-18; Ezek 22:26; Ezek 44:10). From the priests Zephaniah passes to the people.
1:51:5: որ երկի՛ր պագանեն ՚ի տանիս զօրութեանց երկնից. եւ որք երդնուին յանուն Տեառն՝ արքային իւրեանց, եւ որք խոտորէին ՚ի Տեառնէ.
5 որոնք տանիքի վրայ երկրպագում են երկնքի զօրութիւններին, նրանք, որ երդւում էին Տիրոջ՝ իրենց արքայի անունով, նրանք, որ խոտորւում էին Տիրոջից,
5 Տանիքներու վրայ երկնքի զօրքերուն երկրպագութիւն ընողները Երկրպագութիւն ընելով Տէրոջմով երդում ընողները, Մեղքոմով երդում ընողները,
որ երկիր պագանեն ի տանիս զօրութեանց երկնից. եւ որք [3]երդնուին յանուն Տեառն` արքային իւրեանց:

1:5: որ երկի՛ր պագանեն ՚ի տանիս զօրութեանց երկնից. եւ որք երդնուին յանուն Տեառն՝ արքային իւրեանց, եւ որք խոտորէին ՚ի Տեառնէ.
5 որոնք տանիքի վրայ երկրպագում են երկնքի զօրութիւններին, նրանք, որ երդւում էին Տիրոջ՝ իրենց արքայի անունով, նրանք, որ խոտորւում էին Տիրոջից,
5 Տանիքներու վրայ երկնքի զօրքերուն երկրպագութիւն ընողները Երկրպագութիւն ընելով Տէրոջմով երդում ընողները, Մեղքոմով երդում ընողները,
zohrab-1805▾ eastern-1994▾ western am▾
1:51:5 и тех, которые на кровлях поклоняются воинству небесному, и тех поклоняющихся, которые клянутся Господом и клянутся царем своим,
1:5 καὶ και and; even τοὺς ο the προσκυνοῦντας προσκυνεω worship ἐπὶ επι in; on τὰ ο the δώματα δωμα housetop τῇ ο the στρατιᾷ στρατια army τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even τοὺς ο the ὀμνύοντας ομνυω swear κατὰ κατα down; by τοῦ ο the κυρίου κυριος lord; master καὶ και and; even τοὺς ο the ὀμνύοντας ομνυω swear κατὰ κατα down; by τοῦ ο the βασιλέως βασιλευς monarch; king αὐτῶν αυτος he; him
1:5 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּשְׁתַּחֲוִ֥ים mmištaḥᵃwˌîm חוה bow down עַל־ ʕal- עַל upon הַ ha הַ the גַּגֹּ֖ות ggaggˌôṯ גָּג roof לִ li לְ to צְבָ֣א ṣᵊvˈā צָבָא service הַ ha הַ the שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּֽשְׁתַּחֲוִים֙ mmˈištaḥᵃwîm חוה bow down הַ ha הַ the נִּשְׁבָּעִ֣ים nnišbāʕˈîm שׁבע swear לַֽ lˈa לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and הַ ha הַ the נִּשְׁבָּעִ֖ים nnišbāʕˌîm שׁבע swear בְּ bᵊ בְּ in מַלְכָּֽם׃ malkˈām מַלְכָּם Malcam
1:5. et eos qui adorant super tecta militiam caeli et adorant et iurant in Domino et iurant in MelchomAnd them that worship the host of heaven upon the tops of houses, and them that adore, and swear by the Lord, and swear by Melchom.
5. and them that worship the host of heaven upon the housetops; and them that worship, which swear to the LORD and swear by Malcam;
1:5. and those who adore the military campaign over the ceiling of the sky, both those who adore and swear by the Lord, and those who swear by Melchom,
1:5. And them that worship the host of heaven upon the housetops; and them that worship [and] that swear by the LORD, and that swear by Malcham;
And them that worship the host of heaven upon the housetops; and them that worship [and] that swear by the LORD, and that swear by Malcham:

1:5 и тех, которые на кровлях поклоняются воинству небесному, и тех поклоняющихся, которые клянутся Господом и клянутся царем своим,
1:5
καὶ και and; even
τοὺς ο the
προσκυνοῦντας προσκυνεω worship
ἐπὶ επι in; on
τὰ ο the
δώματα δωμα housetop
τῇ ο the
στρατιᾷ στρατια army
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
τοὺς ο the
ὀμνύοντας ομνυω swear
κατὰ κατα down; by
τοῦ ο the
κυρίου κυριος lord; master
καὶ και and; even
τοὺς ο the
ὀμνύοντας ομνυω swear
κατὰ κατα down; by
τοῦ ο the
βασιλέως βασιλευς monarch; king
αὐτῶν αυτος he; him
1:5
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּשְׁתַּחֲוִ֥ים mmištaḥᵃwˌîm חוה bow down
עַל־ ʕal- עַל upon
הַ ha הַ the
גַּגֹּ֖ות ggaggˌôṯ גָּג roof
לִ li לְ to
צְבָ֣א ṣᵊvˈā צָבָא service
הַ ha הַ the
שָּׁמָ֑יִם ššāmˈāyim שָׁמַיִם heavens
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּֽשְׁתַּחֲוִים֙ mmˈištaḥᵃwîm חוה bow down
הַ ha הַ the
נִּשְׁבָּעִ֣ים nnišbāʕˈîm שׁבע swear
לַֽ lˈa לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
הַ ha הַ the
נִּשְׁבָּעִ֖ים nnišbāʕˌîm שׁבע swear
בְּ bᵊ בְּ in
מַלְכָּֽם׃ malkˈām מַלְכָּם Malcam
1:5. et eos qui adorant super tecta militiam caeli et adorant et iurant in Domino et iurant in Melchom
And them that worship the host of heaven upon the tops of houses, and them that adore, and swear by the Lord, and swear by Melchom.
1:5. and those who adore the military campaign over the ceiling of the sky, both those who adore and swear by the Lord, and those who swear by Melchom,
1:5. And them that worship the host of heaven upon the housetops; and them that worship [and] that swear by the LORD, and that swear by Malcham;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:5: The host of heaven - Sun, moon, planets, and stars. This worship was one of the most ancient and the most common of all species of idolatry; and it had a greater semblance of reason to recommend it. See Kg2 23:6, Kg2 23:12; Jer 19:13; Jer 32:29.
That swear by the Lord, and that swear by Malcham - Associating the name of an idol with that of the Most High. For Malcham, see on Hos 4:15 (note), and Amo 5:26 (note).
Albert Barnes: Notes on the Bible - 1834
1:5: And them that worship the best of heaven upon the - (flat) housetops This was fulfilled by Josiah who destroyed "the altars that were on the top of the upper chamber of Ahaz" Kg2 23:12. Jeremiah speaks as if this worship was almost universal, as though well-near every roof had been profaned by this idolatry. "The houses of Jerusalem, and the houses of Judah, shall be defiled as the place of Tophet, because of all the houses upon whose roofs they have burned incense unto all the host of heaven, and have poured out drink-offerings unto other gods" Jer 19:13. "The Chaldaeans that fight against this city, shall come and set fire on this city, and burn it with the houses, upon whose roofs they have offered incense unto Baal, and poured out drink-offerings to other gods, to provoke Me to anger" Jer 32:29. They worshiped on the house-tops, probably to have a clearer view of that magnificent expanse of sky, "the moon and stars which" God had "ordained" Psa 8:3; the "queen of heaven," which they worshiped instead of Himself. There is something so mysterious in that calm face of the moon, as it "walketh in beauty" Job 31:26; God seems to have invested it with such delegated influence over the seasons and the produce of the earth, that they stopped short in it, and worshiped the creature rather than the Creator. Much as men now talk of "Nature," admire "Nature," speak of its "laws," not as laws imposed upon it, but inherent in it, laws affecting us and our well-being; only not in their ever-varying vicissitudes, "doing whatsoever God commandeth them upon the face of the world in the earth, whether for correction, or for His land or for mercy!" Job 37:12-13. The idolaters "worshiped and served the creature more than the Creator, Who is blessed foRev_er" Rom 1:25; moderns equally make this world their object, only they idolize themselves and their discoveries, and worship their own intellect.
This worship on the house-tops individualized the public idolatry; it was a rebellion against God, family by family; a sort of family-prayer of idolatry. "Did we," say the mingled multitude to Jeremiah, "make our cakes to worship her, and pour out our drink-offerings unto her, without our men?" Jer 44:19. Its family character is described in Jeremiah. "The children gather wood, and the fathers kindle the fire, and the women knead the dough to make cakes to the queen of heaven, and to pour out drink-offerings unto other gods" Jer 7:18. The idolatry spread to other cities. "We will certainly do," they say, "as we have done, we and our fathers, our kings and our princes, in the cities of Judah, and in the streets of Jerusalem" Jer 44:17. The incense went up continually "as a memorial to God" from the altar of incense in the temple: the "roofs of the houses" were so many altars, from which, street by street and house by house the incense went up to her, for whom they dethroned God, "the queen of heaven." It was an idolatry, with which Judah was especially besotted, believing that they received all goods of this world from them and not from God. When punished for their sin, they repented of their partial repentance and maintained to Jeremiah that they were punished for "leaving off to burn incense to the queen of heaven" Jer 44:2, Jer 44:15, Jer 44:18.
And them that worship ... the Lord - but with a divided heart and service; "that swear by (rather to) the Lord," swear fealty and loyal allegiance to Him, while they do acts which deny it, in that "they swear by Malcham," better (it is no appellative although allied to one) "their king" , most probably, I think, "Moloch."
This idolatry had been their enduring idolatry in the wilderness, after the calves had been annihilated; it is "the" worship, against which Israel is warned by name in the law Lev 18:21; Lev 20:2-4; then, throughout the history of the Judges, we hear of the kindred idolatry of Baal , "the" Lord (who was called also "eternal king" and from whom individuals named themselves "son of (the) king," "servant of (the) king" ), or the manifold Baals and Ashtaroth or Astarte. But after these had been removed on the preaching of Samuel Sa1 7:6; Sa1 12:10, this idolatry does not reappear in Judah until the intermarriage of Jehoram with the house of Ahab Kg2 8:16-18, Kg2 8:26-27; Ch2 21:6, Ch2 21:12-13; Ch2 22:2-4.
The kindred and equally horrible worship of "Molech, the abomination of the children of Ammon" Kg1 11:7, was brought in by Solomon in his decay, and endured until his high place was defiled by Josiah Kg2 23:13-14. It is probable then that this was "their king" , of whom Zephaniah speaks, whom Amos and after him Jeremiah, called "their king;" but speaking of Ammon. Him, the king of Ammon, Judah adopted as "their king." They owned God as their king in words; Molech they owned by their deeds; "they worshiped and sware fealty to the Lord" and they "sware by their king;" his name was familiarly in their mouths; to him they appealed as the Judge and witness of the truth of their words, his displeasure they invoked on themselves, if they swore falsely. Cyril: "Those in error were wont to swear by heaven, and, as matter of Rev_erence to call out, 'By the king and lord Sun.' Those who do so must of set purpose and willfully depart from the love of God, since the law expressly says, "Thou shalt worship the Lord thy God, and serve Him alone, and swear by His Name" Deu 6:13.
The former class who "worshipped on the roofs" were mere idolaters. These "worshiped," as they thought, "the Lord," bound themselves solemnly by oath to Him, but with a reserve, joining a hateful idol to Him, in that they, by a religious act, owned it too as god. The act which they did was in direct words, or by implication, forbidden by God. The command to "swear by the Lord" implied that they were to swear by none else. It was followed by the prohibition to go after other gods. (Deu 6:13-14; 10:30, compare Isa 65:16; Jer 4:2). Contrariwise, to swear by other gods was forbidden as a part of their service. "Be very courageous to keep and to do all that is written in the book of the Law of Moses, neither make mention of the name of their gods, nor cause to swear by them, neither serve them, but cleave unto the Lord your God" (Jos 23:6-8; compare Amo 8:14). "How shall I pardon thee for this? Thy children have forsaken Me, and have sworn by those who are no gods" Jer 5:7. "They taught My people to swear by Baal" Jer 12:16. They thought perhaps that in that they professed to serve God, did the greater homage to Him, professed and bound themselves to be His, (such is the meaning of "swear to the Lord") they might, without renouncing His service, do certain things, "swear by their king," although in effect they thereby owned hint also as god. To such Elijah said, "How long halt ye between two opinions? If the Lord be God, follow Him; but if Baal, then follow him" Kg1 18:21; and God by Jeremiah rejects with abhorrence such divided service. "Ye trust in lying words, which will not profit. Will ye steal, murder, commit adultery, swear falsely, and burn incense unto Baal, and walk after other gods, and come and stand before Me in this house, which is called by My name, saying, We are delivered to do all these abominations" Jer 7:8-10. And Hosea, "Neither go ye to Beth-aven, and swear there, The Lord liveth" Hos 4:15.
Such are Christians, Jerome: "who think that they can serve together the world and the Lord, and please two masters, God and Mammom; who, "being soldiers of Jesus Christ" and having sworn fealty to Him, "entangle themselves with the affairs of this life and offer the same image to God and to Caesar" Ti2 2:3-4. To such, God, whom with their lips they own, is not their God; their idol is, as the very name says, "their king," whom alone they please, displeasing and dishonoring God. We must not only fear, love, honor God, but love, fear, honor all beside for Him Alone.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: worship: Kg2 23:12; Jer 19:13, Jer 32:29
and them: Kg1 18:21; Kg2 17:33, Kg2 17:41; Mat 6:24
and that: Deu 10:20; Isa 48:1; Jer 4:2; Hos 4:15
by the Lord: or, to the Lord, Isa 44:5, Isa 45:23; Rom 14:11
swear by: Jos 23:7
Malcham: Kg1 11:33, Milcom, Amo 5:26, Moloch.
Geneva 1599
1:5 And them that worship the host of heaven upon the housetops; and them that worship [and] that swear by the LORD, and that swear by (c) Malcham;
(c) He alludes to their idol Molech, which was forbidden; read (Lev 20:2), yet they called him their king, and made him as a god: therefore he here notes those that will both say they worship God, and yet will swear by idols and serve them: which faltering is here condemned, as in (Ezek 20:39; 3Kings 18:21; 4Kings 17:33).
John Gill
1:5 And upon them that worship the host of heaven upon the house tops,.... The sun, moon, and stars, which some worshipped upon their house tops; the roofs of their houses being flat, as the roofs of the houses of the Jews generally were; from hence they had a full view of the host of heaven, and worshipped them openly; and fancied, the nearer they were to them, the more acceptable was their service; see Jer 19:13,
and them that worship, and that swear the Lord, and that swear by Malcham; that is, that worship the true God, or at least pretend to do so, and swear by him when they take an oath: or, "that swear to the Lord"; as the words (n) may be rendered; that swear allegiance to him, to be true and faithful to him, to serve and obey him, and to keep his statutes and ordinances; and yet they swear by Malcham also, or Milchom, or Melchom, the same with Molech, or Mo, the god of the Ammonites. These were such as partly worshipped God, and partly idols; they divided their religion and devotion between them, sometimes served the one, and sometimes the other; they halted between two opinions, and were a sort of occasional conformists; and such were as detestable to God as those that worshipped idols; as the Papists are, who pretend to worship God and their images, or God in them, and with them; and so all such persons that seek for justification and salvation, partly by their own works, and partly by Christ, are displeasing to the Lord, and miss of the thing; stumbling at the stumbling stone, and so fall and perish.
(n) "qui jurant Domino", Drusius; "qui jurant Jehovae", Cocceius; "jurantes Domino Jehovae", Burkius.
John Wesley
1:5 House - tops - On the flat roofs of their houses. And that swear - That mixt idol - worship, and the worship of the true God; that devote themselves to God, and Baal, or Malchim, that is, Moloch.
Robert Jamieson, A. R. Fausset and David Brown
1:5 worship the host of heaven--Saba: whence, in contrast to Sabeanism, Jehovah is called Lord of Sabaoth.
upon the housetops--which were flat (4Kings 23:5-6, 4Kings 23:12; Jer 19:13; Jer 32:29).
swear by the Lord--rather, "swear to JEHOVAH" (2Chron 15:14); solemnly dedicating themselves to Him (compare Is 48:1; Hos 4:15).
and--"and yet (with strange inconsistency, 3Kings 18:21; Ezek 20:39; Mt 6:24) swear by Malcham," that is, "their king" [MAURER]: the same as Molech (see on Amos 5:25), and "Milcom the god of . . . Ammon" (3Kings 11:33). If Satan have half the heart, he will have all; if the Lord have but half offered to Him, He will have none.
1:61:6: եւ որք ո՛չ խնդրէին զՏէր. եւ որք ո՛չ ՚ի Տեառն կո՛ղմն լինէին[10741]։ [10741] Ոմանք. ՚Ի Տեառն կողմն էին։
6 նրանք, որ չէին փնտռում Տիրոջը, եւ նրանք, որ Տիրոջ կողմը չէին»:
6 Տէրոջմէ ետ դարձողները ու Տէրը չփնտռողները Եւ զանիկա չխնդրողները»։
եւ որք խոտորէին ի Տեառնէ, եւ որք ոչ խնդրէին զՏէր, եւ որք ոչ ի Տեառն կողմն էին:

1:6: եւ որք ո՛չ խնդրէին զՏէր. եւ որք ո՛չ ՚ի Տեառն կո՛ղմն լինէին[10741]։
[10741] Ոմանք. ՚Ի Տեառն կողմն էին։
6 նրանք, որ չէին փնտռում Տիրոջը, եւ նրանք, որ Տիրոջ կողմը չէին»:
6 Տէրոջմէ ետ դարձողները ու Տէրը չփնտռողները Եւ զանիկա չխնդրողները»։
zohrab-1805▾ eastern-1994▾ western am▾
1:61:6 и тех, которые отступили от Господа, не искали Господа и не вопрошали о Нем.
1:6 καὶ και and; even τοὺς ο the ἐκκλίνοντας εκκλινω deviate; avoid ἀπὸ απο from; away τοῦ ο the κυρίου κυριος lord; master καὶ και and; even τοὺς ο the μὴ μη not ζητήσαντας ζητεω seek; desire τὸν ο the κύριον κυριος lord; master καὶ και and; even τοὺς ο the μὴ μη not ἀντεχομένους αντεχω hold close / onto; reach τοῦ ο the κυρίου κυριος lord; master
1:6 וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the נְּסֹוגִ֖ים nnᵊsôḡˌîm סוג turn מֵ mē מִן from אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ wa וְ and אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not בִקְשׁ֥וּ viqšˌû בקשׁ seek אֶת־ ʔeṯ- אֵת [object marker] יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and לֹ֥א lˌō לֹא not דְרָשֻֽׁהוּ׃ ḏᵊrāšˈuhû דרשׁ inquire
1:6. et qui avertuntur de post tergum Domini et qui non quaesierunt Dominum nec investigaverunt eumAnd them that turn away from following after the Lord, and that have not sought the Lord, nor searched after him.
6. and them that are turned back from following the LORD; and those that have not sought the LORD, nor inquired after him.
1:6. both those who turn aside from following after the Lord, and those who have not sought the Lord, nor inquired about him.
1:6. And them that are turned back from the LORD; and [those] that have not sought the LORD, nor inquired for him.
And them that are turned back from the LORD; and [those] that have not sought the LORD, nor enquired for him:

1:6 и тех, которые отступили от Господа, не искали Господа и не вопрошали о Нем.
1:6
καὶ και and; even
τοὺς ο the
ἐκκλίνοντας εκκλινω deviate; avoid
ἀπὸ απο from; away
τοῦ ο the
κυρίου κυριος lord; master
καὶ και and; even
τοὺς ο the
μὴ μη not
ζητήσαντας ζητεω seek; desire
τὸν ο the
κύριον κυριος lord; master
καὶ και and; even
τοὺς ο the
μὴ μη not
ἀντεχομένους αντεχω hold close / onto; reach
τοῦ ο the
κυρίου κυριος lord; master
1:6
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
נְּסֹוגִ֖ים nnᵊsôḡˌîm סוג turn
מֵ מִן from
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ wa וְ and
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
לֹֽא־ lˈō- לֹא not
בִקְשׁ֥וּ viqšˌû בקשׁ seek
אֶת־ ʔeṯ- אֵת [object marker]
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
דְרָשֻֽׁהוּ׃ ḏᵊrāšˈuhû דרשׁ inquire
1:6. et qui avertuntur de post tergum Domini et qui non quaesierunt Dominum nec investigaverunt eum
And them that turn away from following after the Lord, and that have not sought the Lord, nor searched after him.
1:6. both those who turn aside from following after the Lord, and those who have not sought the Lord, nor inquired about him.
1:6. And them that are turned back from the LORD; and [those] that have not sought the LORD, nor inquired for him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:6: Them that are turned back - Who have forsaken the true God, and become idolaters.
Nor inquired for him - Have not desired to know his will.
Albert Barnes: Notes on the Bible - 1834
1:6: And them that are turned back from - (Literally, have turned themselves back from following after) the Lord From this half-service, the prophet goes on to the avowed neglect of God, by such as wholly fall away from Him, not setting His will or law before them, "but turning away from" Him. It is their misery that they were set in the right way once, but themselves "turned themselves back," now no longer "following" God, but "their own lusts, drawn away and enticed" Jam 1:14 by them. How much more Christians, before whose eyes Christ Jesus is set forth, not as a Redeemer only but as an Example that they should "follow His steps!" Pe1 2:21.
And those that have not sought the Lord, nor inquired for Him - This is marked to be a distinct class. "And those who." These did not openly break with God, or turn away overtly from Him; they kept (as men think) on good terms with Him, but, like "the slothful servant," rendered Him a listless heartless service. Both words express diligent search. God is not found then in a careless way. They who "seek" Him not "diligently" Mat 2:8, do not find Him. "Strive," our Lord says, "to enter in at the strait gate, for many, I say unto you, shall seek to enter in, and shall not be able" Luk 13:24. She who had lost the one piece of silver, "sought" "diligently" Luk 15:8, until she had found it.
Thus, he has gone through the whole cycle. First, that most horrible and cruel worship of Baal, the idolatrous priests and those who had the name of priests only, mingled with them, yet not openly apostatizing; then the milder form of idolatry, the star-worshipers; then those who would unite the worship of God with idols, who held themselves to be worshipers of God, but whose real king was their idol; then those who openly abandoned God; and lastly those who held with Him, just to satisfy their conscience-qualms, but with no heart-service. And so, in words of Habakkuk and in reminiscence of his awful summons of the whole world before God, he sums up;
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: turned: Sa1 15:11; Psa 36:3, Psa 125:5; Isa 1:4; Jer 2:13, Jer 2:17, Jer 3:10, Jer 15:6; Eze 3:20; Hos 4:15, Hos 4:16, Hos 11:7; Heb 10:38, Heb 10:39; Pe2 2:18-22
and those: Psa 10:4, Psa 14:2, Psa 14:3; Isa 43:22; Hos 7:7; Rom 3:11; Heb 2:3
John Gill
1:6 And them that are turned back from the Lord,.... Who once were worshippers of him, but now become apostates, and had turned their backs on him and his worship. Some think this describes those who renewed their covenant with God in Josiah's time, and after that revolted from him, who must be very abominable to him; and therefore he threatens to stretch out his hand, and pour out his wrath upon them:
and those that have not sought the Lord, nor inquired for him; profane abandoned sinners, that lived without God in the world, and as if there was no God; never concerned themselves about the worship of him, having no faith in him, love to him, or fear and reverence of him; so far were they from seeking him in the first place diligently, zealously, and with their whole heart, that they never sought him at all; nor took any pains to get any knowledge of him, or of his mind and will, and manner of worship; but were altogether careless about these things, and unconcerned for them.
Robert Jamieson, A. R. Fausset and David Brown
1:6 This verse describes more comprehensively those guilty of defection from Jehovah in any way (Jer 2:13, Jer 2:17).
1:71:7: Երկերո՛ւք յերեսաց Տեառն Աստուծոյ. զի մերձ է օ՛ր Տեառն. զի պատրաստեաց Տէր զզոհս իւր, եւ հրաւիրեաց զկոչնականս իւր։
7 Վախեցէ՛ք Տէր Աստծուց, քանի որ մօտիկ է Տիրոջ օրը, որովհետեւ Տէրը պատրաստեց իր զոհերը
7 Տէր Եհովային առջեւ լուռ կեցի՛ր, Քանզի Տէրոջը օրը մօտ է, Քանզի Տէրը զոհ պատրաստեց, իր կոչնականները հրաւիրեց*։
[4]Երկերուք յերեսաց Տեառն Աստուծոյ. զի մերձ է օր Տեառն. զի պատրաստեաց Տէր զզոհս իւր, եւ հրաւիրեաց զկոչնականս իւր:

1:7: Երկերո՛ւք յերեսաց Տեառն Աստուծոյ. զի մերձ է օ՛ր Տեառն. զի պատրաստեաց Տէր զզոհս իւր, եւ հրաւիրեաց զկոչնականս իւր։
7 Վախեցէ՛ք Տէր Աստծուց, քանի որ մօտիկ է Տիրոջ օրը, որովհետեւ Տէրը պատրաստեց իր զոհերը
7 Տէր Եհովային առջեւ լուռ կեցի՛ր, Քանզի Տէրոջը օրը մօտ է, Քանզի Տէրը զոհ պատրաստեց, իր կոչնականները հրաւիրեց*։
zohrab-1805▾ eastern-1994▾ western am▾
1:71:7 Умолкни пред лицем Господа Бога! ибо близок день Господень: уже приготовил Господь жертвенное заклание, назначил, кого позвать.
1:7 εὐλαβεῖσθε ευλαβεομαι conscientious ἀπὸ απο from; away προσώπου προσωπον face; ahead of κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God διότι διοτι because; that ἐγγὺς εγγυς close ἡ ο the ἡμέρα ημερα day τοῦ ο the κυρίου κυριος lord; master ὅτι οτι since; that ἡτοίμακεν ετοιμαζω prepare κύριος κυριος lord; master τὴν ο the θυσίαν θυσια immolation; sacrifice αὐτοῦ αυτος he; him ἡγίακεν αγιαζω hallow τοὺς ο the κλητοὺς κλητος invited αὐτοῦ αυτος he; him
1:7 הַ֕ס hˈas הסה be still מִ mi מִן from פְּנֵ֖י ppᵊnˌê פָּנֶה face אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH כִּ֤י kˈî כִּי that קָרֹוב֙ qārôv קָרֹוב near יֹ֣ום yˈôm יֹום day יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH כִּֽי־ kˈî- כִּי that הֵכִ֧ין hēḵˈîn כון be firm יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH זֶ֖בַח zˌevaḥ זֶבַח sacrifice הִקְדִּ֥ישׁ hiqdˌîš קדשׁ be holy קְרֻאָֽיו׃ qᵊruʔˈāʸw קרא call
1:7. silete a facie Domini Dei quia iuxta est dies Domini quia praeparavit Dominus hostiam sanctificavit vocatos suosBe silent before the face of the Lord God: for the day of the Lord is near, for the Lord hath prepared a victim, he hath sanctified his guests.
7. Hold thy peace at the presence of the Lord GOD: for the day of the LORD is at hand: for the LORD hath prepared a sacrifice, he hath sanctified his guests.
1:7. Be silent before the face of the Lord God. For the day of the Lord is near; for the Lord has prepared a victim, he has sanctified those he has called.
1:7. Hold thy peace at the presence of the Lord GOD: for the day of the LORD [is] at hand: for the LORD hath prepared a sacrifice, he hath bid his guests.
Hold thy peace at the presence of the Lord GOD: for the day of the LORD [is] at hand: for the LORD hath prepared a sacrifice, he hath bid his guests:

1:7 Умолкни пред лицем Господа Бога! ибо близок день Господень: уже приготовил Господь жертвенное заклание, назначил, кого позвать.
1:7
εὐλαβεῖσθε ευλαβεομαι conscientious
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
διότι διοτι because; that
ἐγγὺς εγγυς close
ο the
ἡμέρα ημερα day
τοῦ ο the
κυρίου κυριος lord; master
ὅτι οτι since; that
ἡτοίμακεν ετοιμαζω prepare
κύριος κυριος lord; master
τὴν ο the
θυσίαν θυσια immolation; sacrifice
αὐτοῦ αυτος he; him
ἡγίακεν αγιαζω hallow
τοὺς ο the
κλητοὺς κλητος invited
αὐτοῦ αυτος he; him
1:7
הַ֕ס hˈas הסה be still
מִ mi מִן from
פְּנֵ֖י ppᵊnˌê פָּנֶה face
אֲדֹנָ֣י ʔᵃḏōnˈāy אֲדֹנָי Lord
יְהוִ֑ה [yᵊhwˈih] יְהוָה YHWH
כִּ֤י kˈî כִּי that
קָרֹוב֙ qārôv קָרֹוב near
יֹ֣ום yˈôm יֹום day
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
כִּֽי־ kˈî- כִּי that
הֵכִ֧ין hēḵˈîn כון be firm
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
זֶ֖בַח zˌevaḥ זֶבַח sacrifice
הִקְדִּ֥ישׁ hiqdˌîš קדשׁ be holy
קְרֻאָֽיו׃ qᵊruʔˈāʸw קרא call
1:7. silete a facie Domini Dei quia iuxta est dies Domini quia praeparavit Dominus hostiam sanctificavit vocatos suos
Be silent before the face of the Lord God: for the day of the Lord is near, for the Lord hath prepared a victim, he hath sanctified his guests.
1:7. Be silent before the face of the Lord God. For the day of the Lord is near; for the Lord has prepared a victim, he has sanctified those he has called.
1:7. Hold thy peace at the presence of the Lord GOD: for the day of the LORD [is] at hand: for the LORD hath prepared a sacrifice, he hath bid his guests.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 Hold thy peace at the presence of the Lord GOD: for the day of the LORD is at hand: for the LORD hath prepared a sacrifice, he hath bid his guests. 8 And it shall come to pass in the day of the LORD's sacrifice, that I will punish the princes, and the king's children, and all such as are clothed with strange apparel. 9 In the same day also will I punish all those that leap on the threshold, which fill their masters' houses with violence and deceit. 10 And it shall come to pass in that day, saith the LORD, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills. 11 Howl, ye inhabitants of Maktesh, for all the merchant people are cut down; all they that bear silver are cut off. 12 And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The LORD will not do good, neither will he do evil. 13 Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof.
Notice is here given to Judah and Jerusalem that God is coming forth against them, and will be with them shortly; his presence, as a just avenger, his day, the day of his judgment and his wrath, are not far off, v. 7. Those that improve not the presence of God with them as a Father, but sin away that presence, may expect his presence with them as a Judge, to call them to an account for the contempt put upon his grace. The day of the Lord will come. Men have their day now, when they take a liberty to do what they please; but God's day is at hand; it is here called his sacrifice, a sacrifice of his preparing, for the punishing of presumptuous sinners is a sacrifice to the justice of God, some reparation to his injured honour. Those that brought their offerings to other gods were themselves justly made victims to the true God. On a day of sacrifice great slaughter was made; so shall there be in Jerusalem; men shall be killed up as fast as lambs for the altar, with as little regret, with as much pleasure: The slain of the Lord shall be many. On a day of sacrifice great feasts were made upon the sacrifices; so the inhabitants of Judah and Jerusalem shall be feasted upon by their enemies the Chaldeans; these are the guests God has prepared and invited to come and glut themselves--their revenge with slaughter and their covetousness with plunder. Now observe,
I. Who those are that are marked to be sacrificed, that shall be visited and punished in this day of reckoning, and what it is they shall be called to an account for. 1. The royal family, because of the dignity of their place, shall be first reckoned with for their pride, and vanity, and affectation (v. 8): I will punish the princes, and the king's children, who think themselves accountable to God, and that, high as they are, he is above them. They shall be punished, and all such as, like them, are clothed with strange apparel, such as, in contempt of their own country (where, probably, it was the custom to go in a very plain dress, as became the seed of Jacob that plain man), affected to appear in the fashion of other nations and introduced their modes in apparel, studying to resemble those from whom God had appointed them, even in their clothes, industriously to distinguish themselves. The princes and the king's children scorned to wear any home-made stuffs, though God had provided them fine linen and silks (Ezek. xvi. 10), but they must send abroad to strange countries for their clothes, which would not please unless they were far-fetched and dear-bought; and even those of inferior rank affected to imitate the princes and the king's children. Pride in apparel is displeasing to God, and a symptom of the degeneracy of a people. 2. The noblemen, and their stewards and servants, come next to be reckoned with (v. 9): In the same day will I punish those that leap on the threshold, a phrase, no doubt, well understood then, and which probably signified the invading of their neighbour's rights. Entering their houses by force and violence, and seizing their possessions, they leap on the threshold, as much as to say that the house is their own and they will keep their hold of it; and, accordingly, they make all in it their own that they can lay their hands on, and so fill their masters' houses with goods gotten by violence and deceit and with all the guilt thereby contracted. Nor shall it suffice them to say that the ill-gotten gains were not for themselves but for their masters, and that what they did was by their order; for the obligations we lie under to keep God's commandments are prior and superior to the obligations we lie under to serve the interests of any master on earth. 3. The trading people, and the rich merchants, are next called to account. Iniquity is found in their end of the town, among the inhabitants of Maktesh, a low part of Jerusalem, deep like a mortar (for so the word signifies); the goldsmiths lived there (Neh. iii. 32) and the merchants; and they are now cut down (they are broken, and have shut up their shops, and become bankrupts); nay, All those that bear silver are cut off, in the first place, by the invaders, for the sake of the silver they carry, which is so far from being a protection to them that it will expose and betray them. The conquerors aimed at the wealthy men, and carried them off first, while the poor of the land escaped. Or it may be meant of a general decay of trade, which was a preface and introduction to the general destruction of the land. It is the token of a declining state when great dealers are cut down, and great bankers are cut off and become bankrupts, who cannot fall alone, but with themselves ruin many. 4. All the secure and careless people, the sons of pleasure, that live a loose idle life, are next reckoned with (v. 12); they come from all parts of the country, to take up their quarters in the head-quarters of the kingdom, where they take private lodgings, and indulge themselves in ease and luxury; but God will find them out, and punish them: At that time I will search Jerusalem with candles, to discover them, that they may be brought out to condign punishment. This intimates that they conceal themselves, as being either ashamed of the sin or afraid of the punishment of it; when the judgments of God are abroad they hope to escape by absconding and getting out of the way, but God will search Jerusalem, as search is made for a malefactor in disguise, that is harboured by his accomplices. God's hand will find out all his enemies, wherever they lie hid, and will punish not only the secret idolaters, but the secret epicures and profane; and those are the persons that are here described, and marks are given by which they will be discovered when strict search is made for them. (1.) Their dispositions are sensual: They are settled on their lees, intoxicated with their pleasures, strengthening themselves in their wealth and wickedness; they are secure and easy, and, because they have had no changes, they fear none, as Moab, Jer. xlviii. 11. They have not been emptied from vessel to vessel. They fill themselves with wine and strong drink, and banish all thought, saying, To-morrow shall be as this day, Isa. lvi. 12. Their being settled on their lees signifies the same with being enclosed in their own fat, Ps. xvii. 10. (2.) Their notions are atheistical. They could not live such loose lives but that they say in their heart, The Lord will not do good, neither will he do evil; that is, He will do nothing. They deny his providential government of the world: "What good and evil there is in the world comes by the wheel of fortune, and not by the disposal of a wise and supreme director." They deny his moral government, and his dispensing rewards and punishments: "The Lord will not do good to those that serve him, nor do evil to those that rebel against him; and therefore there is nothing got by religion, nor lost by sin." This was the effect of their sensuality; if they were not drowned in sense, they could not be thus senseless, nor could they be so stupid if they had not stupefied themselves with the love of pleasure. It was also the cause of their sensuality; men would not make a god of their belly if they had not at first become so vain, so vile, in their imaginations, as to think the God that made them altogether such a one as themselves. But God will punish them; their end is destruction, Phil. iii. 19.
II. What the destruction will be with which God will punish these sinners, and what course he will take with them. 1. He will silence them (v. 7): Hold thy peace at the presence of the Lord. He will force them to hold their peace, will strike them dumb with horror and amazement. They shall be speechless. All the excuses of their sin, and exceptions against the sentence, will be overruled, and they shall not have a word to say for themselves. 2. He will sacrifice them, for it is the day of the Lord's sacrifice (v. 8); he will give them into the hands of their enemies, and glorify himself thereby. 3. He will fill both city and country with lamentation (v. 10): In that day there shall be a noise of a cry from the fish-gate, so called because near either to the fish-ponds or to the fish-market. It belonged to the city of David (2 Chron. xxxiii. 14; Neh. iii. 3); perhaps the same with that which is called the first gate (Zech. xiv. 10), and, if so, it will explain what follows here, And a howling from the second, that is, the second gate, which was next to that fish-gate. The alarm shall go round the walls of Jerusalem from gate to gate; and there shall be a great crashing from the hills, a mighty noise from the mountains round about Jerusalem, from the acclamations of the victorious invaders, or from the lamentations of the timorous invaded, or from both. The inhabitants of the city, even of the closest safest part of the city, shall howl (v. 11), so clamorous shall the grief be. 4. They shall be stripped of all they have; it shall be a prey to the enemy (v. 13): Their household goods, and shop-goods, shall become a booty, and a rich booty they shall be; their houses shall be levelled with the ground and be a desolation; those of them that have built new houses shall not inherit them, but the invaders shall get and keep possession of them. And the vineyards they have planted they shall not drink the wine of, but, instead of having it for the relief of their friends that faint among them, they shall part with it for the animating of their foes that fight against them, Deut. xxviii. 30.
Adam Clarke: Commentary on the Bible - 1831
1:7: Hold thy peace at the presence of the Lords God - הס has, the same as hush, hist, among us. Remonstrances are now useless. You had time to acquaint yourselves with God; you would not: you cry now in vain; destruction is at the door.
The Lord hath prepared a sacrifice - A slaughter of the people.
He hath bid his guests - The Babylonians, to whom he has given a commission to destroy you. In all festivals sacrifices,
1. The victims were offered to God, and their blood poured out before the altar.
2. The people who were invited feasted upon the sacrifice. See on Isa 34:6 (note).
Albert Barnes: Notes on the Bible - 1834
1:7: Hold thy peace at the presence of the Lord God - (Literally, "Hush," in awe "from the face of God.") In the presence of God, even the righteous say from their inmost heart, "I am vile, what shall I answer Thee? I will lay mine hand upon my mouth" Job 40:4. "Now mine eye seeth Thee, wherefore I abhor myself, and repent in dust and ashes" Job 42:5-6. "Enter not into judgment with Thy servant, O Lord, for in Thy sight shall no man living be justified" Psa 143:2. How much more must the "man without the wedding garment be speechless" Mat 22:11-12, and every false plea, with which he deceived himself, melt away before the Face of God! The voice of God's Judgment echoes in every heart, "we indeed justly" Luk 23:41.
For the Day of the Lord is at hand - Zephaniah, as is his custom, grounds this summons, which he had renewed from Habakkuk, to hushed silence before God, on Joel's prophetic warning , to show that it was not yet exhausted. A day of the Lord, of which Joel warned, had come and was gone; but it was only the herald of many such days; judgments in time, heralds and earnests, and, in their degree, pictures of the last which shall end time.
Dionysius: "All time is God's, since He Alone is the Lord of time; yet that is specially said to be His time when He doth anything special. Whence He saith, "My time is not yet come" Joh 7:6; whereas all time is His." The Day of the Lord is, in the first instance, Jerome: "the day of captivity and vengeance on the sinful people," as a forerunner of the Day of Judgment, or the day of death to each, for this too is near, since, compared to eternity, all the time of this world is brief.
For the Lord hath prepared a sacrifice - God had rejected sacrifices, offered amid unrepented sin; they were "an abomination to Him" Isa 1:11-15. When man will not repent and offer himself as "a living sacrifice, holy and acceptable to God" Rom 12:1, God, at last, rejects all other outward oblations, and the sinner himself is the sacrifice and victim of his own sins. The image was probably suggested by Isaiah's words, "The Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea" Isa 34:6; and Jeremiah subsequently uses it of the overthrow of Pharaoh at the Euphrates, "This is the day of the Lord of Hosts; that He may avenge Him of His adversaries, for the Lord God hath a sacrifice in the north country by the river Euphrates" Jer 46:10. "The Lord hath made all things for Himself, yea even the wicked for the day of evil" Pro 16:4. All must honor God, either fulfilling the will of God and the end of their own being and of His love for them, by obeying that loving will with their own freewill, or, if they repudiate it to the end, by suffering it.
He hath bid His guests - (Literally, sanctified) God had before, by Isaiah, called the pagan whom He employed to punish Babylon, "My sanctified ones" Isa 13:3. Zephaniah, by giving the title to God's instruments against Judah, declares that themselves, having become in deeds like the pagan, were as pagan to Him. The instruments of His displeasure, not they, were so far his chosen, His called. Jeremiah repeats the saying, "Thus saith the Lord against the house of the king of Judah;... I have sanctified against thee destroyers, a man and his weapons" Jer 22:6-7. That is, so far, a holy war in the purpose of God, which fulfills His will; from where Nebuchadnezzar was "His servant" Jer 25:9, avenging His wrongs . Cyril: "To be sanctified, here denotes not the laying aside of iniquity, nor the participation of the Holy Spirit, but, as it were, to be foreordained and chosen to the fulfillment of this end." That is in a manner hallowed, which is employed by God for a holy end, though the instrument, its purposes, its aims, its passions, be in themselves unholy. There is an awe about "the scourges of God." As with the lightning and the tornado, there is a certain presence of God with them, in that through them His Righteousness is seen; although they themselves have as little of God as the "wind and storm" which "fulfill His word." Those who were once admitted to make offerings to God make themselves sacrifices to His wrath; these, still pagan and ungodly and in all besides reprobate, are His priests, because in this, although without their will, they do His will.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: thy: Sa1 2:9, Sa1 2:10; Job 40:4, Job 40:5; Psa 46:10, Psa 76:8, Psa 76:9; Isa 6:5; Amo 6:10; Hab 2:20; Zac 2:13; Rom 3:19, Rom 9:20
for the day: Zep 1:14; Isa 2:12, Isa 13:6; Eze 7:7, Eze 7:10; Joe 2:1, Joe 2:2, Joe 2:11, Joe 2:31; Amo 5:18-20; Mal 4:1; Phi 4:5; Pe2 3:10-12
for the Lord: Isa 34:6; Jer 46:10; Eze 39:17-20; Rev 19:17, Rev 19:18
he hath: Pro 9:1-6; Mat 22:4; Luk 14:16, Luk 14:17
bid: Heb. sanctified, or prepared, Sa1 16:5, Sa1 20:26; Col 1:12
Carl Friedrich Keil and Franz Delitzsch
1:7
This judgment will speedily come. Zeph 1:7. "Be silent before the Lord Jehovah! For the day of Jehovah is near, for Jehovah has prepared a slaying of sacrifice, He has consecrated His called." The command, "Be silent before the Lord," which is formed after Hab 2:20, and with which the prophet summons to humble, silent submission to the judgment of God, serves to confirm the divine threat in Zeph 1:2-6. The reason for the commanding Hush! (keep silence) is given in the statement that the day of Jehovah is close at hand (compare Joel 1:15), and that God has already appointed the executors of the judgment. The last two clauses of the verse are formed from reminiscences taken from Isaiah. The description of the judgment as zebhach, a sacrifice, is taken from Is 34:6 (cf. Jer 46:10 and Ezek 39:17). The sacrifice which God has prepared is the Jewish nation; those who are invited to this sacrificial meal ("called," 1Kings 9:13) are not beasts and birds of prey, as in Ezek 39:17, but the nations which He has consecrated to war that they may consume Jacob (Jer 10:25). The extraordinary use of the verb hiqdiish (consecrated) in this connection may be explained from Is 13:3, where the nations appointed to make war against Babel are called mequddâshı̄m, the sanctified of Jehovah (cf. Jer 22:7).
John Gill
1:7 Hold thy peace at the presence of the Lord God,.... When he comes forth, and appears in the way of his judgments, do not dispute the point with him, or pretend to offer reasons against his proceedings, or in order to disprove the justice of them; stand in awe and reverence of him, who is the Lord God omniscient and omnipotent, holy, just, and true; humble yourselves under his mighty hand; be still, and know that he is God; and let not one murmuring and repining word come out of your mouth. The Targum is,
"let all the wicked of the earth perish from before the Lord God:''
for the day of the Lord is at hand; the time of his vengeance on the Jewish nation for their sins, which he had fixed in his mind, and had given notice of by his prophets: this began to take place at Josiah's death, after which the Jews enjoyed little peace and prosperity; and his successor reigned but three months, was deposed by the king of Egypt, and carried thither captive, and there died; and Jehoiakim, that succeeded him, in the fourth year of his reign was carried captive into Babylon, or died by the way thither; so that this day might well be said to be at hand:
for the Lord hath prepared a sacrifice: his people the Jews, who were to fall a victim to his vengeance, and a sacrifice to his justice, to atone in some measure for the injury done to it by their sins; thus they that had offered sacrifice to idols, and neglected the sacrifices of the Lord, and especially the great sacrifice of Christ typified by them, the only proper atoning one, should themselves become a sacrifice to the just resentment of God; this he had prepared in his mind, determined should be done, and would bring about in his providence; see Is 34:6,
he hath bid his guests: or "called ones" (o); the Chaldeans, whom he invited and called to this sacrifice and feast: or whom he "prepared", or "sanctified" (p); he prepared them in his purpose and providence; he set them apart for this service, and called them to it; to be the sacrificers of this people, and to feast upon them; to spoil them of their goods and riches, and enjoy them. These guests may also design, as Kimchi observes, the fowls of the heaven, and the beasts of the field, invited to feast upon the slain; see Ezek 39:17.
(o) "vocatos suos", Pagninus, Montanus, Cocceius, Burkius; "invitatos suos", Vatablus, Tigurine verson, Junius & Tremellius, Piscator, Drusius. (p) "praeparavit", Vatablus, Junius & Tremellius, Piscator; so Ben Melech; "sanctificavit", V. L. Montanus, Cocceius, Burkius.
John Wesley
1:7 Hold thy peace - Thou that murmurest against God, stand in awe. The day - A day of vengeance from the Lord. A sacrifice - The wicked Jews, whom he will sacrifice by the sword. His guests - summoned the beasts of the field, and the fowls of the air, to eat the flesh, and drink the blood.
Robert Jamieson, A. R. Fausset and David Brown
1:7 Hold thy peace at the presence of the Lord-- (Hab 2:20). Let the earth be silent at His approach [MAURER]. Or, "Thou whosoever hast been wont to speak against God, as if He had no care about earthly affairs, cease thy murmurs and self-justifications; submit thyself to God, and repent in time" [CALVIN].
Lord . . . prepared a sacrifice--namely, a slaughter of the guilty Jews, the victims due to His justice (Is 34:6; Jer 46:10; Ezek 39:17).
bid his guests--literally, "sanctified His called ones" (compare Is 13:3). It enhances the bitterness of the judgment that the heathen Chaldeans should be sanctified, or consecrated as it were, by God as His priests, and be called to eat the flesh of the elect people; as on feast days the priests used to feast among themselves on the remains of the sacrifices [CALVIN]. English Version takes it not of the priests, but the guests bidden, who also had to "sanctify" or purify themselves before coming to the sacrificial feast (1Kings 9:13, 1Kings 9:22; 1Kings 16:5). Nebuchadnezzar was bidden to come to take vengeance on guilty Jerusalem (Jer 25:9).
1:81:8: Եւ եղիցի յաւուր զոհի Տեառն՝ խնդրեցի՛ց զվրէժ յիշխանաց՝ եւ ՚ի տանէ թագաւորին, եւ յամենայնէ որ զգեցեալ են զհանդերձս օտարս[10742]։ [10742] Յօրինակին պակասէր. Յիշխանաց՝ եւ ՚ի տանէ։
8 եւ հրաւիրեց իր հրաւիրեալներին: «Կը լինի այնպէս, որ Տիրոջ զոհի օրը կը պատժեմ իշխաններին, թագաւորի տունը եւ բոլորին, ովքեր օտար զգեստ են հագել:
8 Եւ Տէրոջը զոհին օրը Իշխաններն ու թագաւորին տղաքները Ու բոլոր օտար զգեստ հագնողները պիտի պատժեմ։
Եւ եղիցի յաւուր զոհի Տեառն` խնդրեցից զվրէժ յիշխանաց եւ ի տանէ թագաւորին, եւ յամենայնէ, որ զգեցեալ են զհանդերձս օտարս:

1:8: Եւ եղիցի յաւուր զոհի Տեառն՝ խնդրեցի՛ց զվրէժ յիշխանաց՝ եւ ՚ի տանէ թագաւորին, եւ յամենայնէ որ զգեցեալ են զհանդերձս օտարս[10742]։
[10742] Յօրինակին պակասէր. Յիշխանաց՝ եւ ՚ի տանէ։
8 եւ հրաւիրեց իր հրաւիրեալներին: «Կը լինի այնպէս, որ Տիրոջ զոհի օրը կը պատժեմ իշխաններին, թագաւորի տունը եւ բոլորին, ովքեր օտար զգեստ են հագել:
8 Եւ Տէրոջը զոհին օրը Իշխաններն ու թագաւորին տղաքները Ու բոլոր օտար զգեստ հագնողները պիտի պատժեմ։
zohrab-1805▾ eastern-1994▾ western am▾
1:81:8 И будет в день жертвы Господней: Я посещу князей и сыновей царя и всех, одевающихся в одежду иноплеменников;
1:8 καὶ και and; even ἔσται ειμι be ἐν εν in ἡμέρᾳ ημερα day θυσίας θυσια immolation; sacrifice κυρίου κυριος lord; master καὶ και and; even ἐκδικήσω εκδικεω vindicate; avenge ἐπὶ επι in; on τοὺς ο the ἄρχοντας αρχων ruling; ruler καὶ και and; even ἐπὶ επι in; on τὸν ο the οἶκον οικος home; household τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even ἐπὶ επι in; on πάντας πας all; every τοὺς ο the ἐνδεδυμένους ενδυω dress in; wear ἐνδύματα ενδυμα apparel ἀλλότρια αλλοτριος another's; stranger
1:8 וְ wᵊ וְ and הָיָ֗ה hāyˈā היה be בְּ bᵊ בְּ in יֹום֙ yôm יֹום day זֶ֣בַח zˈevaḥ זֶבַח sacrifice יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and פָקַדְתִּ֥י fāqaḏtˌî פקד miss עַל־ ʕal- עַל upon הַ ha הַ the שָּׂרִ֖ים śśārˌîm שַׂר chief וְ wᵊ וְ and עַל־ ʕal- עַל upon בְּנֵ֣י bᵊnˈê בֵּן son הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and עַ֥ל ʕˌal עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the לֹּבְשִׁ֖ים llōvᵊšˌîm לבשׁ cloth מַלְבּ֥וּשׁ malbˌûš מַלְבּוּשׁ garment נָכְרִֽי׃ noḵrˈî נָכְרִי foreign
1:8. et erit in die hostiae Domini visitabo super principes et super filios regis et super omnes qui induti sunt veste peregrinaAnd it shall come to pass in the day of the victim of the Lord, that I will visit upon the princes, and upon the king's sons, and upon all such as are clothed with strange apparel:
8. And it shall come to pass in the day of the LORD’S sacrifice, that I will punish the princes, and the king’s sons, and all such as are clothed with foreign apparel.
1:8. And this shall be: in the day of the victim of the Lord, I will visit upon the leaders, and upon the sons of the king, and upon all who have been clothed with strange garments.
1:8. And it shall come to pass in the day of the LORD’S sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel.
And it shall come to pass in the day of the LORD' S sacrifice, that I will punish the princes, and the king' s children, and all such as are clothed with strange apparel:

1:8 И будет в день жертвы Господней: Я посещу князей и сыновей царя и всех, одевающихся в одежду иноплеменников;
1:8
καὶ και and; even
ἔσται ειμι be
ἐν εν in
ἡμέρᾳ ημερα day
θυσίας θυσια immolation; sacrifice
κυρίου κυριος lord; master
καὶ και and; even
ἐκδικήσω εκδικεω vindicate; avenge
ἐπὶ επι in; on
τοὺς ο the
ἄρχοντας αρχων ruling; ruler
καὶ και and; even
ἐπὶ επι in; on
τὸν ο the
οἶκον οικος home; household
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
ἐπὶ επι in; on
πάντας πας all; every
τοὺς ο the
ἐνδεδυμένους ενδυω dress in; wear
ἐνδύματα ενδυμα apparel
ἀλλότρια αλλοτριος another's; stranger
1:8
וְ wᵊ וְ and
הָיָ֗ה hāyˈā היה be
בְּ bᵊ בְּ in
יֹום֙ yôm יֹום day
זֶ֣בַח zˈevaḥ זֶבַח sacrifice
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
פָקַדְתִּ֥י fāqaḏtˌî פקד miss
עַל־ ʕal- עַל upon
הַ ha הַ the
שָּׂרִ֖ים śśārˌîm שַׂר chief
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
בְּנֵ֣י bᵊnˈê בֵּן son
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
עַ֥ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
הַ ha הַ the
לֹּבְשִׁ֖ים llōvᵊšˌîm לבשׁ cloth
מַלְבּ֥וּשׁ malbˌûš מַלְבּוּשׁ garment
נָכְרִֽי׃ noḵrˈî נָכְרִי foreign
1:8. et erit in die hostiae Domini visitabo super principes et super filios regis et super omnes qui induti sunt veste peregrina
And it shall come to pass in the day of the victim of the Lord, that I will visit upon the princes, and upon the king's sons, and upon all such as are clothed with strange apparel:
1:8. And this shall be: in the day of the victim of the Lord, I will visit upon the leaders, and upon the sons of the king, and upon all who have been clothed with strange garments.
1:8. And it shall come to pass in the day of the LORD’S sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-13. Возвестив (ст. 7) о приближении страшного дня жертвы Господней, пророк прежде, чем приступить к изображению бедствий этого дня, останавливается еще на нравственном состоянии высших классов общества, которые являются главными виновниками развращения народа и на которых, поэтому, первее всего будет простерта карающая рука Иеговы.

"Существуют, - говорит св. Кирилл Александрийский, - следующие три учреждения от которых зависит - благосостояние городов и стран: царская власть, подчиненные ей правительственные должности и преславное священство. Если они пребывают в хорошем состоянии, соответственном каждому из них, то все зависящие от них дела находятся в благоустроенном виде, и подчиненные благоденствуют. Но если они захотят предпочитать превратную стезю и по ней тот час же начнут ходить, то все придет в настроение и как бы в опьянении устремится к погибели. Как во время боли, поражающей телесную голову, необходимо ей сочувствуют и соболезнуют и остальные члены; так и когда начальники уклонились ко злу и страдают склонностью к порокам, подчиненные необходимо развращаются вместе с ними. Итак, в день, говорит, угодной Богу жертвы, т. е. в то время, когда должно быть заклание совершавших страшные преступления, гнев (Божий) найдет тогда на самые первые отличающиеся от других по славе и выдающиеся предметы. Таковы суть: дом царя, потом самый близкий к нему дом людей, облеченных славою и честью, и третий вслед за ними, более других получивший от Бога преимуществ, дом божественных священнослужителей" (с. 337-338). Обличаются, прежде всего, "князья" евр. сарим, греч. arconteV, лат. principes - лица, обладавшие административною или судебною властью, государственные сановники, вельможи, злоупотреблявшие своим положением. Затем пророк обличает "сыновей царя" евр. бене-гаммелех Vulg. filios regis по LXX, ton oikon tou basilewV, слав. дом царский. LXX, очевидно, читали не бене (гаммелех) сыновья, а бет, дом. Ввиду сходства обоих слов по начертанию, а также родства и по значению, и справщики, и переводчики еврейского текста нередко принимали одно из этих слов вместо другого. Так, в Иер XVI:15; Иез II:3; 1: Пар II:10: у LXX стоит oikoV, тогда как масоретский текст в этих местах имеет бене (сыны Израилевы и под. ); и наоборот, в Исх XVI:31; Нав XVII:17; XVIII:5; Неем VII:8; Ос I:7: у LXX-ти: uioi (сыны), у масоретов - бет. Мысль выражения при том и другом чтении остается существенно тожественною.

Однако мы, вопреки мнению г. Тюрнина (назв. соч. с. XXXI примеч. и с. 29), полагаем, что первоначальную в данном случае чтением является еврейское масоретское, а не греческое. Еврейский текст здесь совершенно не имеет вариантов (в пользу бет), тогда как в греч. код. 91: имеется чтение, выражающее мысль еврейского бет (touV ekgonouV Iwsisu tou eusebestatou). Неуместность греческого чтения видна и из того, что в следующем ст. 9-м слово бет - "дом" - имеет уже другой смысл. Но, принимая масоретское чтение, мы не можем относить выражение "сыновей царя" исключительно только к детям царя Иосии, как думают некоторые исследователи и комментаторы книги пророка Софонии, свое мнение о сравнительно позднем написании книги основывающие именно на том, что сыновья Иосии - Иоахаз, Иоаким, Седекия, Саллум (1: Пар III:14-15) - во время написания книги должны были быть уже взрослыми, а этого не могло бы быть, если книга написана в первую половину царствования Иосии (вступившего на престол, как известно, восьми лишь лет от роду, 4: Цар XXII:1) (Гитциг, Филиппсон и др. ). Гораздо естественнее понимать выражение бене-гаммелех в широком смысле членов царского рода (ср. 4: Цар X:3, 6, 7-8) и видеть здесь общее указание на правящую Династию дома Давидова ср. Иер XXI:11-12). - Вторая половина ст. 8: обличает "всех, одевающихся в одежду иноплеменников" (кол галковешим малбуш нохри). Указывает на это выражение новый, третий класс людей, вызвавших великий гнев Судии Бога, или слова эти имеют отношение лишь к предыдущему, раскрывая виновность вельмож и членов царской фамилии? Св. Кирилл Александр видит здесь обличение третьего класса передового населения - священнослужителей: "сильно обвиняет (пророк) их и священнослужителей за то, что они облекались в одежды чуждые, т. е. дошли, наконец, до такого отвращения ко всему божественному и до такой степени стали пренебрегать древними узаконениями Моисея, что не соблюдали даже внешнего вида священства, когда определенное время призывало их к совершению священнослужения. Посему, как сыновья Аарона были истреблены огнем, и их преступления и вина состояли в том, что они возложили на жертвенник огнь чуждый (Лев X:1-2); точно таким же образом и эти, о которых была речь, подвергаются наказанию за то, что, пренебрегая приличествующим им благообразием, не облачались по священнически, согласно с волею законодателя, но облачавшись в одежды чуждые, дерзали совершать священнодействия" (с. 338). В пользу такого специального объяснения выражения "одевающихся в одежду иноплеменников" может говорить и содержание ст. 9-го, тоже, впрочем, неодинаково понимаемого. Но общий смысл и контекст речи требует принятия этого выражения в более обширном смысле не только об одних священниках, но и вообще о высших классах населения, в данное время сильно и гибельно увлекавшихся ассирийскими, вавилонскими и египетскими обычаями и модами (ср. Ис II:6: сл. ; Ам VI:4-6). На первом месте здесь, как это всегда бывает при культурных заимствованиях, стояло увлечение иностранною одеждою, особенно среди женщин богатого состояния (Ис III:16-23). А вслед за иноземною одеждою ревнители иностранных культурных приобретений заимствовали и духовные особенности других народов, в том числе, что было особенно пагубно, в религиозно-нравственные воззрения и богослужебные, культовые формы (см. напр. Иез VIII:7-8). Понятно, поэтому, как строго обличали пророки такого рода заимствования, замечаемые ими у евреев их времени и бывших в глазах пророков символами идолослужения. Впрочем, видеть в Соф I:8b прямо обличение преступного, запрещенного во Втор XXII:5, ношения женской одежды мужчинами и именно усматривать в данном месте указание на культ Астарты с его иеродулами - самооскопителями, носившими женские платья, - нет основания, как потому, что о жрецах - иеродулах культа Ваала, а вместе и родственного с ним культа Астарты, было уже упомянуто выше, ст. 4-5, так и потому, что слово нохри всегда означает: чуждый, иноплеменный, иностранный (напр. Исх XXI:8; Втор XVII:1b. Суд XIX:12) и никогда не имеет значения: принадлежащий, свойственный другому полу. Скорее здесь надо видеть, как отмечает между другими и блаж. Феодорит, отношение к запрещению законом Моисеевым приготовления одежды из шерсти и льна вместе, Лев ХIX:19; Втор XXII:11. "Закон, - замечает блаж. Феодорит, - запрещает одежды тканые из льна и шерсти (Втор XXII:11). Вероятно же, что величавшиеся богатством и преданные роскоши в одежде подражали соседним народам и на льняных хитонах делали вокруг какие-нибудь разновидные и излишние украшения из шерсти багряного цвета; а сие было прямо противно божественному законоположению. Почему Бог угрожает и им и тем, которые с нечестием и лестию входят в божественный храм" (с 44).

В последних словах блаж. Феодорита дано наиболее удобоприемлемое объяснение ст. 9-го, особенно первая половина которого отличается, преимущественно в греко-славянском тексте, значительною темнотою и невразумительностью. Существует три главных объяснения слов: "посещу в тот день всех, которые перепрыгивают через порог (евр. кол-гаддолег ал-гамифтан), которые дом Господа своего наполняют насилием и обманом". Древнее, находящееся уже в Таргуме, понимание выражения "прыгающие через порог" видит здесь указание на сообщаемый в 1: Цар V:5: факт: именно на утвердившийся у филистимлян после известного происшествия с идолом их Дагоном в присутствии израильского ковчега Господня (ibid., ст. 2-4) обычай не ступать на порог капища (освященный присутствием на них частей названного идола), а перепрыгивать через него. Предполагается, что этот филистимский обычай во времена Манассии был усвоен иудеями почему Таргум первую половину ст. 9-го передает: "(посещу тех) которые ходят по обычаям филистимлян". Это мнение наиболее близко отвечало бы букве библейского текста, но слабую сторону его составляет совершенное неупоминание в Библии о существовании названного филистимского обычая у иудеев. Еще более слабыми должны быть признаны два других объяснения: а) будто здесь речь идет о вельможах, сарим, перенявших распространенный на востоке обычай почитать порог царского дворца и не ступать на него (при этом выражение "дом Господа своего", бет-адонейгем, понимается о царе); и б) о клиентах вельмож, которые, пользуясь силою своих патронов, обирали народ и вносили в домы своих господ (в таком смысле понимается здесь выражение адонейгем) неправедно добытые сокровища. Но мысль о дворце царя или о чертогах вельмож совершенно чужда тексту. Напротив все древние переводы выражение бет-адонейгем понимают в смысле дома Божия, т. е. храма, LХХ: ton oikon Kuriou qeou autwn, Vulg. domum Domini Dei Sul. Затем, "порог", евр. мифтан, в Библии означает только порог храма - языческого (1: Цар V:4-5) или Иудейского (Иез IX:3; Х:4, 18; XLVI:2; XLVII:1). Принимая во внимание обличение в ст. 8: увлекающихся чужестранными одеждами, и здесь, в ст. 9, можно видеть обличение какого-то увлечения, но уже не в бытовой области, а в области культа. По-видимому, имеется в виду полное отсутствие благоговения к святыне храма у служителей религии, как дает видеть это, между прочим, перевод Вульгаты: et visitabo super omnem qui arroganter ingreditur super limen. Вторая же половина стиха указывает самую суть преступления этих служителей религии. "Что такое нечестие и что такое лесть (какими наполняют обличаемые дом Божий)? Другой пророк уясняет нам это, говоря о Иерусалиме: старейшины его на дарех суждаху, ... и пророцы eго на сребре волхвоваху (Мих III:11); и премудрый Исаия восстает против него (Иерусалима) и говорит: князи твои не покаряются общницы татем. (Ис I:23) (св. Кирилл Ал. ).

Великие скорби дни Господня постигнут не одни передовые и руководящие классы народа, но и всех жителей Иерусалима (как и всей Иудеи), и особенно ощутительны будут предстоящие лишения для людей богатых.

Ст. 10: и 11: и рисуют картину всеобщего бедствия в Иерусалиме. Враг вступит в Иерусалим с севера, и потому наименовываются пункты, лежавшие в северной части Иерусалима: 1) рыбные ворота шаар-гаддагим, 2) вторая часть города гашне, 3) холмы, гебаот, 4) долина, махгеш. Положение всех этих местностей ввиду недостаточности данных о топографии древнего Иерусалима, может быть указано лишь с приблизительною точностью. Рыбные ворота, еврейское название которых - шаар гаддагим - неудачно передано у LXX-ти: polh apokentauntwn, слав. от врат избодающих (вероятно, LXX вм. гаддагим читали горегим - "убивающие"), упоминаются еще во 2: Пар ХXXIII:14, Неем lII:3; XII:39. Блаж. Иероним в комментарии своем дает неточное указание о положении этих ворот: "воротами рыбными назывались те, которые вели в Диосполис и Иоппию, среди всех дорог Иерусалима это была ближайшая к морю" (с. 251). Судя по этому сообщению, рыбные ворота должны были находиться на западной стороне Иерусалима. Но в действительности, как видно особенно из Неем XII:39, рыбные ворота лежали на северной стороне города, быть может, на месте нынешних Дамасских ворот, в средине второй стены Иерусалима близ рыбного рынка (Неем XIII:16) (См. Толков Библия, т. III, с. 615: и 644).

Выражением: вторая (часть города), "гамишне", которое у Иосифа Флавия, Древн. XV, 11, 5, передается словами: allh poliV, обозначается северная часть Иерусалима, расположенная на холме Лира и лежавшая между первою и второю стеною города (св. Толков. Библия, т. I, с. 248). LXX - apo thV deuteraV - и Вульгат - a secunda понимают слово гамишне в смысле ворот, но 4: Цар XXII:14; 2: Пар XXXIV:22: (где "вторая часть" представляется, между прочим, местом жительства пророчицы Олданы) не благоприятствуют такому пониманию. - Положение "холмов", гебаот, не может быть определено с точностью; однако местонахождение их в северной части города, ввиду общего контекста ст. 10-11, не подлежит сомнению, а в таком случае, словом этим могли быть названы Мориа, Сион и другие возвышенности городской территории. Столь же неопределенно положение местности махтеш, упомянутой в 11: ст. Нарицательное значение этого еврейского слова: "ступа", monies (Притч XXVII:22) или "ямина" (Суд XV:19), и древние переводы неодинаковым образом передают именно нарицательное значение слова. LXX: katoikounteV thn katakekomenhn, слав. живущии в посеченней (блаж. Феодорит: "посеченным назвал Иерусалим по причине постигшего его бедствия"). Vulg: habitatores pilae (блаж. Иероним: "живущие в толчее, потому что они расталкиваются подобно тому, как зерновой хлеб толкут куском дерева сверху"), Феодотион: en tw baqei Акила и Симмах: olmoV, "долина". Халд. Таргум: нехала Кидрон, долина Кедронская. У последующих исследователей преобладает представление долины, лощины, соединяемое с махтеш, и, кажется, наиболее основательно видеть здесь долину, отделявшую Сион от Акры и Мориа и известную у Иосифа Флавия под именем faragx toropoiwn, долины сыроваров, теперь Тиропеон. Жителями этой долины пророк угрожает совершенным истреблением, причем жители этой местности обозначаются сначала как "народ Ханаанский", евр. ам-кенаан, а затем как "обремененные серебром", нетиле-касеф. (???) Оба понятия, параллельные друг другу, очевидно, синонимичны по смыслу, что вполне понятно из нередкого употребления в Библии слова "кенаани", хананеянин (или, что то же, ам-кенаан, народ Ханаана, как в рассматриваемом месте) в смысле: купец (Ос XII:8; Ис XXIII:8; Иов ХL:30), так как известнейшие из хананеян - финикияне - были главным торговым народом древнего мира, свое племенное имя сделавшим синонимом торговли (ср. еще Иез XVII:4). Справедлива, поэтому, по мысли передача евр. ам-кенаан в русск. синод.: "торговый народ". Хананейское или финикийское происхождение этих обитателей иерусалимского квартала Махтеш вполне допустимо: до плена Иудеи не знали еще того ригоризма, который после плена побуждал их запрещать финикиянам и другим хананеям селиться в Иерусалиме (Неем XIII:16; Зах XIV:21); до плена вавилонского многие из них несомненно проживали в Иерусалиме (ср. Иез XLIV:4-8). Совершенно естественно, однако, что отрицательные свойства торговцев: страсть к наживе, нечестность и под., легко могли передаваться от финикиян к иудеям. Вполне приемлемо, поэтому, объяснение выражения "народ Ханаана" и в приложении к иудеям. "Народом Ханаан (populus Chanaan), - говорит блаж. Иероним, - он (пророк) назвал народ Иудейский, соответственно тому, что мы читаем в книге Даниила: семя Ханаана, а не Иуды (Дан XIII:56) (с. 254). По блаж. Феодориту, "поелику поревновали (жители Иерусалима) нечестию Хананеев; то претерпели и конечную гибель подобно хананеям; и нимало не помогло им богатство" (с. 45). Таково же объяснение в ст. 11: и св. Кирилла Александрийского (с. 342-343).

Ввиду того, однако, что угрозы пророка ожидающими город Иерусалим ужасами, - грабежа, кровопролития, убийств неприятельских - могли встречать равнодушие, недоверие и даже презрение со стороны людей неверующих, пророк в ст. 12-13: настойчиво говорит о неизбежности, неотвратимости всеобщей и всецелой гибели жителей Иерусалима с их имуществом.

В начале ст. 12: вместо чтения принятого текста еврейского, евр. баэт гаги, Vulg. intempore illo, греческий текст LXX-ти имеет, без всяких вариантов, другое чтение: en th 'hmera ekeinh. Ввиду того, что в I главе книги пророка Софонии для обозначения момента откровения суда Божия и прежде и после ст. 12: употребляется слово иом, "день", а не эт, время, а также ввиду того, что выражение бейом-гагу находится и в некоторых еврейских списках Кенникотта (30, 139, 150, 158), чтение LXX слав.: "в день он" заслуживает предпочтение пред чтением масор. Вульг. - Невозможность ни для кого избежать карающей руки Иеговы в день гнева Его пророк представляет в 12а наглядно, изображая Самого Иегову ходящим со светильником (LXX слав, meta lucnou, "со светильником" и здесь точнее, чем евр. Вульг. баннерот. In lucemis) по темным и потаенным местам города, где могли скрываться от врагов жители Иерусалима. "Выражено же это иносказательно, а образ речи взят с тех, которые употребляют светильник при отыскивании чего-либо потерянного, и не выпускают его из рук, пока не найдут" (блаж. Феодорит). Особенно понятен этот образ ввиду известной темноты и малопоместительности восточных построек (см. Лк XV:6). Это предсказание во всей ужасающей точности сбылось уже при взятии Иерусалима халдеями и еще более во время разрушения этого города римлянами. Блаженный Иероним к данному месту замечает: "Будем читать рассказы Иосифа (Флавия), и там найдем описание того, что даже из помойных ям, пещер, звериных берлог и могильных углублений извлекали князей, царей и людей знатных и жрецов, которые под влиянием страха смерти скрывались в этих местах" (с. 257. Ср. св. Кирилла Ал. с. 344). Заслуженная неумолимая кара постигнет первее всего "тех, которые сидят на дрожжах своих (евр. гакбофеим алшимрейгем - прокисли на закваске своей), говоря в сердце своем: "не делает Господь ни добра, ни зла". Образ здесь, как и в подобных словах о Моаве пророка Иеремии, XLVIII:11, взят, очевидно, от застарелого вина, которое, раз налитое в сосуд, не было очищаемо от осадков или переливаемо в другой сосуд, а потому неизменно сохраняло присущий ему запах и вкус. Так неподвижны, равнодушны и глухи ко всяким увещаниям и угрозам пророков и жители Иерусалима. Пользуясь благами мира и пренебрегая всеми призывами к покаянию, они глубоко погрязли в своей греховной жизни и вовсе перестали бояться суда Божия. Поясняя рассматриваемые слова пророка 12b, блаж. Феодорит говорит: "здесь осуждает отвергающих Промысл, осмеливающихся говорить, что все случайно, утверждающих, что Бог всяческих и не благотворит и не наказывает" (с. 45). И по блаж. Иерониму, посещены будут гневом Божиим "те, которые, отстраняя Промысл, говорили, что Бог не есть виновник ни добра людям добрым, ни зла - злым, а все управляется волей счастья и носится неопределенною случайностью" (с. 257). Такие мысли и убеждения, в сущности, граничили с неверием (см. Пс IX:25: сл. XLIX:21), были практическим отрицанием бытия Божия. Действительно, сами пророки Божии самым решительным доказательством ничтожества идолов представляют то, что они не могут ни причинять зла, ни делать добра (Ис ХLI:23; Иер X:8), то не были ли крайним выражением безверия со стороны жителей Иерусалима, когда они Иегове, единому истинному Богу и Судии мира, кощунственно приписывали то же самое свойство бездеятельности, которое, составляя несомненную принадлежность идолов, служит самым верным признаком того, что они бездушны? Очевидно, упомянутое пророком в ст. 6: равнодушие к Богу и религии у многих было скрытым неверием в бытие Бога.

В тексте LХХ-ти еврейскому выражению "гаккофеим ал-шимрейгем" соответствуют совершенно иного значения и смысла слова: touV katafronoutaV epi ta fulagmata autwn, слав.: не радящыя о стражбах своих. Это же чтение предполагают в своих толкованиях и св. Кирилл Александрийский и блаж. Феодорит. "Стражбами, - говорит последний, - называет установленное законом, что закон повелевает хранить" (с. 45). И св. Кирилл Ал. понимает стражбы или в общем смысле о законах, назначенных к исполнению при известном случае, или в частности уставы священнические (с 344). Попытки объяснить происхождение столь существенного варианта в греческом тексте, делавшиеся разными учеными, не достигают цели; во всяком случае, первоначальность здесь скорее на стороне еврейского масоретского текста, чем перевода LXX-ти (см. у г. Тюрнина, с. 46-47).

Коснение жителей Иерусалима в неверии, нераскаянности и пороках неминуемо поведет, как со всею силою убедительности говорит пророк, ст. 13, к скорому и полному лишению их всякого материального довольства. При этом угроза пророка - о предстоящем лишении для Иерусалимлян пользования богатством, имуществом всякого рода, домами, виноградниками и вином - выражена им в той самой форме, какая ведет начало еще от обличительной речи Моисея (Втор XXVIII:20, 39) и затем многократно встречается в обличительных речах пророков (напр. Aм V:11; Мих VI:15: и др).

Изобразив доселе религиозно-нравственное состояние своих современников и показав неизбежность для них кары Божией, пророк теперь, в ст. 14-17, начертывает общую грозную картину "дня Господня". Характеристика последнего, сделанная пророком в выражениях прерывистых и сильных, является классическою по выразительности и силе, в существе же она представляет раскрытие сказанного о "дне Господнем" в ст. 7.
Adam Clarke: Commentary on the Bible - 1831
1:8: I will punish the princes, and the king's children - After the death of Josiah the kingdom of Judah saw no prosperity, and every reign terminated miserably; until at last King Zedekiah and the king's children were cruelly massacred at Riblah, when Nebuchadnezzar had taken Jerusalem.
Strange apparel - I really think this refers more to their embracing idolatrous customs and heathen usages, than to their changing their dress. They acquired new habits, as we would say; customs, that they used as they did their clothing - at all times, and in every thing.
Albert Barnes: Notes on the Bible - 1834
1:8: I will punish - (Literally, visit upon). God seems oftentimes to be away from His own world. People plot, design, say, in word or in deed, "who is Lord over us?" God is, as it were, a stranger in it, or as a man, who hath "taken a journey into afar country." God uses our own language to us. "I will visit," inspecting (so to say), examining, sifting, Rev_iewing, and when man's sins require it, allowing the weight of His displeasure to fall upon them.
The princes - The prophet again, in vivid detail (as his characteristic is), sets forth together sin and punishment. Amid the general chastisement of all, when all should become one sacrifice, they who sinned most should be punished most. The evil priests had received their doom. Here he begins anew with the mighty of the people and so goes down, first to special spots of the city, then to the whole, man by man. Josiah being a godly king, no mention is made of him. Thirteen years before his death, he received the promise of God, "because thine heart was tender, and thou hast humbled thyself before the Lord - I will gather thee unto thy fathers, and thou shalt be gathered unto thy grave in peace, and thou shalt not see all the evil which I will bring upon this place" Kg2 22:19-20. In remarkable contrast to Jeremiah, who had to be, in detail and continual pleading with his people, a prophet of judgment to come, until these judgments broke upon them, and so was the reprover of the evil sovereigns who succeeded Josiah, Zephaniah has to pronounce God's judgments only on the "princes" and "the king's children."
Jeremiah, in his inaugural vision, was forewarned, that "the kings Judah, its princes, priests, and the people of the land" Jer 1:18 should war against him, because he should speak unto them all which God should command him. And thenceforth, Jeremiah impleads or threatens kings and the princes together Jer 2:26; Jer 4:9; Jer 8:1; Jer 24:8; Jer 32:37; Jer 34:21. Zephaniah contrariwise, his office lying wholly within the reign of Josiah, describes the princes again as "roaring lions" Zep 3:3, but says nothing of the king, as neither does Micah Mic 3:1, Mic 3:9, in the reign, it may be, of Jotham or Hezekiah. Isaiah speaks of princes, as "rebellious and companions of thieves" Isa 1:23. Jeremiah speaks of them as idolaters Jer 31:32-34; Jer 44:21. They appear to have had considerable influence, which on one occasion they employed in defense of Jeremiah Jer 26:16, but mostly for evil Jer 37:15; Jer 38:4, Jer 38:16. Zedekiah inquired of Jeremiah secretly for fear of them Jer 37:17; Jer 38:14-27. They brought destruction upon themselves by what men praise, their resistance to Nebuchadnezzar, but against the declared mind of God. Nebuchadnezzar unwittingly fulfilled the prophets' word, when he "slew all the nobles of Judah, the eunuch who was over the war, and seven men of them that were near the king's person, and the principal scribe of the host" Jer 39:6; Jer 52:25-27.
And the king's children - Holy Scripture mentions chief persons only by name. Isaiah had prophesied the isolated lonely loveless lot of descendants of Hezekiah who should be "eunuchs in the palace of the king of Babylon" Isa 39:7, associated only with those intriguing pests of Eastern courts, a lot in itself worse than the sword (although to Daniel God overruled it to good) and Zedekiah's sons were slain before his eyes and his race extinct. Jehoiakim died a disgraced death, and Jehoiachin was imprisoned more than half the life of man.
And all such as are clothed with strange apparel - Israel was reminded by its dress, that it belonged to God. It was no great thing in itself; "a band of dark blue Num 15:38; Deu 22:12 upon the fringes at the four corners of their garments." But "the band of dark blue" was upon the high priest's mitre, with the plate engraved, "Holiness to the Lord" Exo 28:36, fastened upon it; "with a band of dark blue" also was the breastplate Exo 39:21 bound to the ephod of the high priest. So then, simple as it was, it seems to have designated the whole nation, as "a kingdom of priests, an holy nation" Exo 19:6. It was appointed to them, "that ye may look upon it, and remember all the commandments of the Lord and do them, and that ye seek not after your own heart and your own eyes, after which ye use to go a whoring; that ye may remember and do all My commandments, and be holy unto your God" Num 15:39-40. They might say, "it is but "a band of blue;"" but the "band of blue" was the soldier's badge, which marked them as devoted to the service of their God; indifference to or shame of it involved indifference to or shame of the charge given them therewith, and to their calling as a peculiar people. The choice of the strange apparel involved the choice to be as the nations of the world; "we will be as the pagan, as the families of the countries" Eze 20:33.
All luxurious times copy foreign dress, and with it, foreign manners and luxuries; from where even the pagan Romans were zealous against its use. It is very probable that with the foreign dress foreign idolatry was imported . The Babylonian dress was very gorgeous, such as was the admiration of the simpler Jews. "Her captains and rulers clothed in perfection, girded with girdles upon their loins, with flowing dyed attire upon their heads" Eze 23:12, Eze 23:15. Ezekiel had to frame words to express the Hebrew idea of their beauty. Jehoiakim is reproved among other things for his luxury Jer 22:14-15. Outward dress always betokens the inward mind, and in its turn acts upon it. An estranged dress betokened an estranged heart, from where it is used as an image of the whole spiritual mind Rom 13:14; Col 3:12; Eph 4:24. Jerome: "The garment of the sons of the king and the apparel of princes which we receive in Baptism, is Christ, according to that, "Put ye on the Lord Jesus Christ," and "Put ye on bowels of mercy, goodness, humililty, patience," and the rest. Wherein, we are commanded to be clothed with the new man from heaven according to our Creator, and to "lay aside" the clothing of "the old man with his deeds" Eph 4:22. Whereas, then we ought to be clothed in such raiment, for mercy we put on cruelty, for patience, impatience, for righteousness, iniquity; in a word, for virtues, vices, for Christ, antichrist. Whence it is said of such an one, "He is clothed with cursing as with a garment" Psa 109:17. These the Lord will visit most manifestly at His Coming." Rup.: "Thinkest thou that hypocrisy is "strange apparel?" Of a truth. For what stranger apparel than sheeps' clothing to ravening wolves? What stranger than for him who "within is full of iniquity, to appear outwardly righteous before men?" Mat 23:28.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: punish: Heb. visit upon, Isa 10:12, Isa 24:21 *marg.
the princes: Kg2 23:30-34, Kg2 24:12, Kg2 24:13, Kg2 25:6, Kg2 25:7, Kg2 25:19-21; Isa 39:7; Jer 22:11-19, Jer 22:24-30; Jer 39:6, Jer 39:7
strange: Deu 22:5; Kg2 10:22; Isa 3:18-24
Carl Friedrich Keil and Franz Delitzsch
1:8
The judgment will fall with equal severity upon the idolatrous and sinners of every rank (Zeph 1:8-11), and no one in Jerusalem will be able to save himself from it (Zeph 1:12, Zeph 1:13). In three double verses Zephaniah brings out three classes of men who differ in their civil position, and also in their attitude towards God, as those who will be smitten by the judgment: viz., (1) the princes, i.e., the royal family and superior servants of the king, who imitate the customs of foreigners, and oppress the people (Zeph 1:8, Zeph 1:9); (2) the merchants, who have grown rich through trade and usury (Zeph 1:10, Zeph 1:11); (3) the irreligious debauchees (Zeph 1:12, Zeph 1:13). The first of these he threatens with visitation. Zeph 1:8. "And it will come to pass in the day of Jehovah's sacrifice, that I visit the princes and the king's sons, and all who clothe themselves in foreign dress. Zeph 1:9. And I visit every one who leaps over the threshold on that day, those who fill the Lord's house with violence and deceit." The enumeration of those who are exposed to the judgment commences with the princes, i.e., the heads of the tribes and families, who naturally filled the higher offices of state; and the king's sons, not only the sons of Josiah, who were still very young (see the Introduction), but also the sons of the deceased kings, the royal princes generally. The king himself is not named, because Josiah walked in the ways of the Lord, and on account of his piety and fear of God was not to lie to see the outburst of the judgment (4Kings 22:19-20; 2Chron 34:27-28). The princes and king's sons are threatened with punishment, not on account of the high position which they occupied in the state, but on account of the ungodly disposition which they manifested. For since the clauses which follow not only mention different classes of men, but also point out the sins of the different classes, we must also expect this in the case of the princes and the king's sons, and consequently must refer the dressing in foreign clothes, which is condemned in the second half of the verse, to the princes and king's sons also, and understand the word "all" as relating to those who imitated their manners without being actually princes or king's sons. Malbūsh nokhrı̄ (foreign dress) does not refer to the clothes worn by the idolaters in their idolatrous worship (Chald., Rashi, Jer.), nor to the dress prohibited in the law, viz., "women dressing in men's clothes, or men dressing in women's clothes" (Deut 22:5, Deut 22:11), as Grotius maintains, nor to clothes stolen from the poor, or taken from them as pledges; but, as nokhrı̄ signifies a foreigner, to foreign dress. Drusius has already pointed this out, and explains the passage as follows: "I think that the reference is to all those who betrayed the levity of their minds by wearing foreign dress. For I have no doubt that in that age some copied the Egyptians in their style of dress, and others the Babylonians, according as they favoured the one nation or the other. The prophet therefore says, that even those who adopted foreign habits, and conformed themselves to the customs of the victorious nation, would not be exempt." The last allusion is certainly untenable, and it would be more correct to say with Strauss: "The prophets did not care for externals of this kind, but it was evident to them that 'as the dress, so the heart;' that is to say, the clothes were witnesses in their esteem of the foreign inclinations of the heart." In Zeph 1:9 many commentators find a condemnation of an idolatrous use of foreign customs; regarding the leaping over the threshold as an imitation of the priests of Dagon, who adopted the custom, according to 1Kings 5:5, of leaping over the threshold when they entered the temple of that idol. But an imitation of that custom could only take place in temples of Dagon, and it appears perfectly inconceivable that it should have been transferred to the threshold of the king's palace, unless the king was regarded as an incarnation of Dagon, - a thought which could never enter the minds of Israelitish idolaters, since even the Philistian kings did not hold themselves to be incarnations of their idols. If we turn to the second hemistich, the thing condemned is the filling of their masters' houses with violence; and this certainly does not stand in any conceivable relation to that custom of the priests of Dagon; and yet the words "who fill," etc., are proved to be explanatory of the first half of the verse, by the fact that the second clause is appended without the copula Vav, and without the repetition of the preposition על. Now, if a fresh sin were referred to there, the copula Vav, at all events, could not have been omitted. We must therefore understand by the leaping over the threshold a violent and sudden rushing into houses to steal the property of strangers (Calvin, Ros., Ewald, Strauss, and others), so that the allusion is to "dishonourable servants of the king, who thought that they could best serve their master by extorting treasures from their dependants by violence and fraud" (Ewald). אדניהם, of their lord, i.e., of the king, not "of their lords:" the plural is in the pluralis majestatis, as in 1Kings 26:16; 2Kings 2:5, etc.
Geneva 1599
1:8 And it shall come to pass in the day of the LORD'S sacrifice, that I will punish the princes, and the king's children, and all such as are clothed with (d) strange apparel.
(d) Meaning, the courtiers, who did imitate the strange apparel of other nations to win their favour by it, and to appear glorious in the eyes of all others; read (Ezek 23:14-15).
John Gill
1:8 And it shall come to pass in the day of the Lord's sacrifice,.... When the above sacrifice prepared shall be offered, and the slaughter of his people made, when his wrath shall be poured out upon them, within the time of its beginning and ending:
that I will punish the princes, and the king's children; either the children of Josiah, who, though a good prince, his children did evil in the sight of the Lord, and were punished by him: Jehoahaz, after a three months' reign was carried down to Egypt, and died there; Jehoiakim, his elder brother, that succeeded him, rebelling against the king of Babylon, in the fourth year of his reign, fell into his hands, and died, and was buried with the burial of an ass; and Jeconiah his son was carried captive into Babylon, and there remained to the day of his death; and with him were carried the whole royal family, and all the princes, and all the mighty men of valour, 4Kings 24:14 or else the children of Zedekiah, another son of Josiah, and the last of the kings of Judah, who was carried captive by Nebuchadnezzar king of Babylon, who before his eyes slew his sons, and all the princes of Judah, and then put out his eyes, and bound him in chains, Jer 52:10 and thus this prophecy had its accomplishment:
and all such as are clothed with strange apparel; either which they put on in honour of the idols they worshipped, as Jarchi; so the heathens wore one sort of garments for one idol, and another sort for another; or these were men of a pharisaical cast, who wore garments different from others, that they might be thought to be very holy and religious, which sense is mentioned by Kimchi; or they were such, which he also observes, who, seeing some to have plenty of good clothes, stole them from them, and put them on; or such who arrayed themselves in garments that did not belong to their sex, men put on women's garments, and women clothed themselves with men's, and both strange apparel; or rather this points at such persons, who, in their apparel, imitated the fashions and customs of foreign nations; which probably began with the king's children and courtiers, and were followed by others. The Targum is,
"and upon all those that make a noise at the worship of idols.''
John Wesley
1:8 The princes - The great ones, who dreamed of shifting better than others, but fell with the first, 4Kings 25:19-21. Children - Sons and grand - children, Josiah: Jehoahaz died a captive in Egypt, 4Kings 23:34, Jehoakim died in Babylon, and was buried with the burial of an ass, Jer 22:18-19, Jeconiah died a captive: and Zedekiah and his children, fared still worse. Strange apparel - The garb of foreigners, imitated by the wanton Jews.
Robert Jamieson, A. R. Fausset and David Brown
1:8 the princes--who ought to have been an example of good to others, but were ringleaders in all evil.
the king's children--fulfilled on Zedekiah's children (Jer 39:6); and previously, on Jehoahaz and Eliakim, the sons of Josiah (4Kings 23:31, 4Kings 23:36; 2Chron 36:6; compare also 4Kings 20:18; 4Kings 21:13). Huldah the prophetess (4Kings 22:20) intimated that which Zephaniah now more expressly foretells.
all such as are clothed with strange apparel--the princes or courtiers who attired themselves in costly garments, imported from abroad; partly for the sake of luxury, and partly to ingratiate themselves with foreign great nations whose costume as well as their idolatries they imitated, [CALVIN]; whereas in costume, as in other respects, God would have them to be separate from the nations. GROTIUS refers the "strange apparel" to garments forbidden by the law, for example, men's garments worn by women, and vice versa, a heathen usage in the worship of Mars and Venus (Deut 22:5).
1:91:9: Եւ խնդրեցից վրէժ յայտնապէս յամենեցունց առաջի դրանդեացն յաւուր յայնմիկ. որք լնուին զտուն Տեառն Աստուծոյ իւրեանց ամպարշտութեամբ եւ նենգութեամբ։
9 Այն օրը յայտնապէս կը պատժեմ բոլորին դռների շեմքերի առաջ, նրանց, որոնք իրենց Տէր Աստծու Տունը լցնում էին ամբարշտութեամբ եւ նենգութեամբ:
9 Այն օրը սեմին վրայէն բոլոր ցատկողները, Իրենց Տէրոջը տունը զրկանքով ու նենգութեամբ լեցնողները պիտի պատժեմ։
Եւ խնդրեցից վրէժ [5]յայտնապէս յամենեցունց առաջի դրանդեացն`` յաւուր յայնմիկ, որք լնուին զտուն [6]Տեառն Աստուծոյ`` իւրեանց ամպարշտութեամբ եւ նենգութեամբ:

1:9: Եւ խնդրեցից վրէժ յայտնապէս յամենեցունց առաջի դրանդեացն յաւուր յայնմիկ. որք լնուին զտուն Տեառն Աստուծոյ իւրեանց ամպարշտութեամբ եւ նենգութեամբ։
9 Այն օրը յայտնապէս կը պատժեմ բոլորին դռների շեմքերի առաջ, նրանց, որոնք իրենց Տէր Աստծու Տունը լցնում էին ամբարշտութեամբ եւ նենգութեամբ:
9 Այն օրը սեմին վրայէն բոլոր ցատկողները, Իրենց Տէրոջը տունը զրկանքով ու նենգութեամբ լեցնողները պիտի պատժեմ։
zohrab-1805▾ eastern-1994▾ western am▾
1:91:9 посещу в тот день всех, которые перепрыгивают через порог, которые дом Господа своего наполняют насилием и обманом.
1:9 καὶ και and; even ἐκδικήσω εκδικεω vindicate; avenge ἐπὶ επι in; on πάντας πας all; every ἐμφανῶς εμφανως in; on τὰ ο the πρόπυλα προπυλον in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day τοὺς ο the πληροῦντας πληροω fulfill; fill τὸν ο the οἶκον οικος home; household κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God αὐτῶν αυτος he; him ἀσεβείας ασεβεια irreverence καὶ και and; even δόλου δολος cunning; treachery
1:9 וּ û וְ and פָקַדְתִּ֗י fāqaḏtˈî פקד miss עַ֧ל ʕˈal עַל upon כָּל־ kol- כֹּל whole הַ ha הַ the דֹּולֵ֛ג ddôlˈēḡ דלג ascend עַל־ ʕal- עַל upon הַ ha הַ the מִּפְתָּ֖ן mmiftˌān מִפְתָּן podium בַּ ba בְּ in † הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֑וּא hˈû הוּא he הַֽ hˈa הַ the מְמַלְאִ֛ים mᵊmalʔˈîm מלא be full בֵּ֥ית bˌêṯ בַּיִת house אֲדֹנֵיהֶ֖ם ʔᵃḏōnêhˌem אָדֹון lord חָמָ֥ס ḥāmˌās חָמָס violence וּ û וְ and מִרְמָֽה׃ ס mirmˈā . s מִרְמָה deceit
1:9. et visitabo omnem qui arroganter ingreditur super limen in die illa qui conplent domum Domini Dei sui iniquitate et doloAnd I will visit in that day upon every one that entereth arrogantly over the threshold: them that fill the house of the Lord their God with iniquity and deceit.
9. And in that day I will punish all those that leap over the threshold, which fill their master’s house with violence and deceit.
1:9. And I will visit upon all who enter arrogantly over the threshold in that day, those who fill the house of the Lord their God with iniquity and deceit.
1:9. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit.
In the same day also will I punish all those that leap on the threshold, which fill their masters' houses with violence and deceit:

1:9 посещу в тот день всех, которые перепрыгивают через порог, которые дом Господа своего наполняют насилием и обманом.
1:9
καὶ και and; even
ἐκδικήσω εκδικεω vindicate; avenge
ἐπὶ επι in; on
πάντας πας all; every
ἐμφανῶς εμφανως in; on
τὰ ο the
πρόπυλα προπυλον in
ἐκείνῃ εκεινος that
τῇ ο the
ἡμέρᾳ ημερα day
τοὺς ο the
πληροῦντας πληροω fulfill; fill
τὸν ο the
οἶκον οικος home; household
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
αὐτῶν αυτος he; him
ἀσεβείας ασεβεια irreverence
καὶ και and; even
δόλου δολος cunning; treachery
1:9
וּ û וְ and
פָקַדְתִּ֗י fāqaḏtˈî פקד miss
עַ֧ל ʕˈal עַל upon
כָּל־ kol- כֹּל whole
הַ ha הַ the
דֹּולֵ֛ג ddôlˈēḡ דלג ascend
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּפְתָּ֖ן mmiftˌān מִפְתָּן podium
בַּ ba בְּ in
הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֑וּא hˈû הוּא he
הַֽ hˈa הַ the
מְמַלְאִ֛ים mᵊmalʔˈîm מלא be full
בֵּ֥ית bˌêṯ בַּיִת house
אֲדֹנֵיהֶ֖ם ʔᵃḏōnêhˌem אָדֹון lord
חָמָ֥ס ḥāmˌās חָמָס violence
וּ û וְ and
מִרְמָֽה׃ ס mirmˈā . s מִרְמָה deceit
1:9. et visitabo omnem qui arroganter ingreditur super limen in die illa qui conplent domum Domini Dei sui iniquitate et dolo
And I will visit in that day upon every one that entereth arrogantly over the threshold: them that fill the house of the Lord their God with iniquity and deceit.
1:9. And I will visit upon all who enter arrogantly over the threshold in that day, those who fill the house of the Lord their God with iniquity and deceit.
1:9. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:9: That leap on the threshold - Or, that leap over the threshold. It is most probable that the Philistines are here meant. After the time that Dagon fell before the ark, and his hands were broken off on the threshold of his temple, his worshippers would no more set a foot upon the threshold, but stepped or leaped over it, when they entered into his temple. The Chaldee understands this of the Philistines, without giving this reason for it. Some understand it of haughtiness and pride: others think that leaping on the threshold refers to the customs of the Arabs, who used to ride into people's houses and take away whatever they could carry; and that this is the reason why, in several parts of the East, they have their doors made very low, to prevent those depredators from entering. In this manner, we learn the Persians have frequently oppressed the poor Armenians, going on horseback into their houses, and taking whatever they thought proper. Mr. Harmer understands it in this way.
Albert Barnes: Notes on the Bible - 1834
1:9: I will punish all those that leap on the threshold - Neither language nor history nor context allow this to be understood of the idolatrous custom of Ashdod, not to tread on the threshold of the temple of Dagon. It had indeed been a strange infatuation of idolatry, that God's people should adopt an act of superstitious Rev_erence for an idol in the very instance in which its nothingness and the power of the true God had been shown. Nothing is indeed too brutish for one who chooses an idol for the true God, preferring Satan to the good God. Yet, the superstition belonged apparently to Ashdod alone; the worship of Dagon, although another form of untrue worship, does not appear, like that of Baal, to have fascinated the Jews; nor would Zephaniah, to express a rare superstition, have chosen an idiom, which might more readily express the contrary, that they "leapt "on" the threshold," not over it.
They are also the same persons, who "leap on the threshold," and who "fill their masters' houses with violence and deceit." Yet, this relates, not to superstition, but to plunder and goods unjustly gotten. As then, before, he had declared God's judgments upon idolatry, so does he here upon sins against the second table, whether by open violence, or secret fraud, as do also Habakkuk Hab 1:2-3, and Jeremiah Jer 5:27. All, whether open or hidden from man, every wrongful dealing, (for every sin as to a neighbor's goods falls under these two, violence or fraud) shall be avenged in that day. Here again all which remains is the sin. They enriched, as they thought, their masters by art or by force; they schemed, plotted, robbed; they succeeded to their heart's wish; but, "ill-gotten, ill-spent!" They "filled their masters' houses" quite full; but wherewith? with violence and deceit, which witnessed against them, and brought down the judgments of God upon them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: those: Or, "that leap over the threshold," by which is probably meant the Philistines, who, after the time that Dagon fell before the ark and was broken on the threshold, leaped over it when entering his temple.
leap: Sa1 5:5
which: Sa1 2:15, Sa1 2:16; Kg2 5:20-27; Neh 5:15; Pro 29:12; Act 16:19
Geneva 1599
1:9 In the same day also will I punish all those that (e) leap on the threshold, which fill their masters' houses with violence and deceit.
(e) He means the servants of the rulers who invade other men's houses, and rejoice and leap for joy, when they can get any gain to please their master with.
John Gill
1:9 In the same day also will I punish all those that leap on the threshold,.... Not in a ludicrous way, who, by dancing and leaping, made sport for persons, and brought their masters much gain, as the damsel possessed with a spirit of divination did, Acts 16:16 rather, that entered rashly and irreverently into the house of God; or else in an idolatrous way, who, when they went into an idol's temple, did not tread upon the threshold, but leaped over it, as the priests of Dagon, after the fall of that idol on the threshold, 1Kings 5:4. So the Targum,
"and I will visit all those that walk in the laws (or according to the customs) of the Philistines;''
whose idol Dagon was: but it seems better to interpret it of such, who, seeing houses full of good things, in a rude, bold, insolent manner, thrust themselves, or jumped into them, and took away what they pleased; or when they returned to their masters' houses with their spoil, who set them on, and encouraged them in these practices, leaped over the threshold for joy of what they had got, as Aben Ezra observes; which agrees with what follows:
which fill their masters' houses with violence and deceit; that is, with goods got by rapine and force, and by fraudulent ways and methods: this is to be understood of the servants of great men, who, to feed the ambition and avarice of their masters, used very oppressive methods with inferior persons to get their substance from them, and gratify their masters. Cocceius interprets these "three" verses of the day of Christ's coming in the flesh being at hand, when the true sacrifice should be offered up, and God would call his people to feed by faith upon it; when all civil power and authority in the sanhedrim and family of David should be removed from the Jews; and all friendship with the nations of the world, signified by likeness of garments; and the priestly dignity, the priests, according to him, being those that leaped over the threshold; that is, of the house of the Lord, the temple, and filled it with the spoil of widows' houses, unsupportable precepts, and false doctrines.
John Wesley
1:9 In the same day - At the same time. Their masters houses - Either the oppressing kings, whose officers these were, or publick officers and judges, whose servants thus spoiled the poor. Violence - Goods taken by force, by false accusations, or by suborned evidence.
Robert Jamieson, A. R. Fausset and David Brown
1:9 those that leap on the threshold--the servants of the princes, who, after having gotten prey (like hounds) for their masters, leap exultingly on their masters' thresholds; or, on the thresholds of the houses which they break into [CALVIN]. JEROME explains it of those who walk up the steps into the sanctuary with haughtiness. ROSENMULLER translates, "Leap over the threshold"; namely, in imitation of the Philistine custom of not treading on the threshold, which arose from the head and hands of Dragon being broken off on the threshold before the ark (1Kings 5:5). Compare Is 2:6, "thy people . . . are soothsayers like the Philistines." CALVIN'S view agrees best with the latter clause of the verse.
fill . . . masters' houses with violence, &c.--that is, with goods obtained with violence, &c.
1:101:10: Եւ եղիցի յաւուր յայնմիկ՝ ասէ Տէր. ձա՛յն աղաղակի ՚ի դրանէ խոցոտելոցն, եւ գոյժ յերկրորդ դրանէն. եւ բեկումն մե՛ծ ՚ի բլրոց։
10 Այն օրը, - ասում է Տէրը, - աղաղակների ձայն կը լինի վիրաւորների[1] դռնից, գոյժ՝ երկրորդ դռնից եւ մեծ բեկում՝ բլուրներից:[1] Եբրայերէն՝ ձկների դռնից... եւ Մասենայից:
10 «Այն օրը, կ’ըսէ Տէրը, Ձուկերու դռնէն աղաղակի ձայն Եւ Մասենայէն՝ հեծութիւն Ու բլուրներէն մեծ կոտորած պիտի ըլլայ։
Եւ եղիցի յաւուր յայնմիկ, ասէ Տէր, ձայն աղաղակի ի դրանէ [7]խոցոտելոցն, եւ գոյժ [8]յերկրորդ դրանէն``, եւ բեկումն մեծ ի բլրոց:

1:10: Եւ եղիցի յաւուր յայնմիկ՝ ասէ Տէր. ձա՛յն աղաղակի ՚ի դրանէ խոցոտելոցն, եւ գոյժ յերկրորդ դրանէն. եւ բեկումն մե՛ծ ՚ի բլրոց։
10 Այն օրը, - ասում է Տէրը, - աղաղակների ձայն կը լինի վիրաւորների[1] դռնից, գոյժ՝ երկրորդ դռնից եւ մեծ բեկում՝ բլուրներից:
[1] Եբրայերէն՝ ձկների դռնից... եւ Մասենայից:
10 «Այն օրը, կ’ըսէ Տէրը, Ձուկերու դռնէն աղաղակի ձայն Եւ Մասենայէն՝ հեծութիւն Ու բլուրներէն մեծ կոտորած պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:101:10 И будет в тот день, говорит Господь, вопль у ворот рыбных и рыдание у других ворот и великое разрушение на холмах.
1:10 καὶ και and; even ἔσται ειμι be ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day λέγει λεγω tell; declare κύριος κυριος lord; master φωνὴ φωνη voice; sound κραυγῆς κραυγη cry; outcry ἀπὸ απο from; away πύλης πυλη gate ἀποκεντούντων αποκεντεω and; even ὀλολυγμὸς ολολυγμος from; away τῆς ο the δευτέρας δευτερος second καὶ και and; even συντριμμὸς συντριμμος great; loud ἀπὸ απο from; away τῶν ο the βουνῶν βουνος mound
1:10 וְ wᵊ וְ and הָיָה֩ hāyˌā היה be בַ va בְּ in † הַ the יֹּ֨ום yyˌôm יֹום day הַ ha הַ the ה֜וּא hˈû הוּא he נְאֻם־ nᵊʔum- נְאֻם speech יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH קֹ֤ול qˈôl קֹול sound צְעָקָה֙ ṣᵊʕāqˌā צְעָקָה cry מִ mi מִן from שַּׁ֣עַר ššˈaʕar שַׁעַר gate הַ ha הַ the דָּגִ֔ים ddāḡˈîm דָּג fish וִֽ wˈi וְ and ילָלָ֖ה ylālˌā יְלָלָה howling מִן־ min- מִן from הַ ha הַ the מִּשְׁנֶ֑ה mmišnˈeh מִשְׁנֶה second וְ wᵊ וְ and שֶׁ֥בֶר šˌever שֶׁבֶר breaking גָּדֹ֖ול gāḏˌôl גָּדֹול great מֵ mē מִן from הַ ha הַ the גְּבָעֹֽות׃ ggᵊvāʕˈôṯ גִּבְעָה hill
1:10. et erit in die illa dicit Dominus vox clamoris a porta Piscium et ululatus a secunda et contritio magna a collibusAnd there shall be in that day, saith the Lord, the noise of a cry from the fish gate, and a howling from the Second, and a great destruction from the hills.
10. And in that day, saith the LORD, there shall be the noise of a cry from the fish gate, and an howling from the second quarter, and a great crashing from the hills.
1:10. And this shall be in that day, says the Lord: the voice of an outcry from the fish gate, and a howling from the Second, and a great contrition from the hills.
1:10. And it shall come to pass in that day, saith the LORD, [that there shall be] the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills.
And it shall come to pass in that day, saith the LORD, [that there shall be] the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills:

1:10 И будет в тот день, говорит Господь, вопль у ворот рыбных и рыдание у других ворот и великое разрушение на холмах.
1:10
καὶ και and; even
ἔσται ειμι be
ἐν εν in
ἐκείνῃ εκεινος that
τῇ ο the
ἡμέρᾳ ημερα day
λέγει λεγω tell; declare
κύριος κυριος lord; master
φωνὴ φωνη voice; sound
κραυγῆς κραυγη cry; outcry
ἀπὸ απο from; away
πύλης πυλη gate
ἀποκεντούντων αποκεντεω and; even
ὀλολυγμὸς ολολυγμος from; away
τῆς ο the
δευτέρας δευτερος second
καὶ και and; even
συντριμμὸς συντριμμος great; loud
ἀπὸ απο from; away
τῶν ο the
βουνῶν βουνος mound
1:10
וְ wᵊ וְ and
הָיָה֩ hāyˌā היה be
בַ va בְּ in
הַ the
יֹּ֨ום yyˌôm יֹום day
הַ ha הַ the
ה֜וּא hˈû הוּא he
נְאֻם־ nᵊʔum- נְאֻם speech
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
קֹ֤ול qˈôl קֹול sound
צְעָקָה֙ ṣᵊʕāqˌā צְעָקָה cry
מִ mi מִן from
שַּׁ֣עַר ššˈaʕar שַׁעַר gate
הַ ha הַ the
דָּגִ֔ים ddāḡˈîm דָּג fish
וִֽ wˈi וְ and
ילָלָ֖ה ylālˌā יְלָלָה howling
מִן־ min- מִן from
הַ ha הַ the
מִּשְׁנֶ֑ה mmišnˈeh מִשְׁנֶה second
וְ wᵊ וְ and
שֶׁ֥בֶר šˌever שֶׁבֶר breaking
גָּדֹ֖ול gāḏˌôl גָּדֹול great
מֵ מִן from
הַ ha הַ the
גְּבָעֹֽות׃ ggᵊvāʕˈôṯ גִּבְעָה hill
1:10. et erit in die illa dicit Dominus vox clamoris a porta Piscium et ululatus a secunda et contritio magna a collibus
And there shall be in that day, saith the Lord, the noise of a cry from the fish gate, and a howling from the Second, and a great destruction from the hills.
1:10. And this shall be in that day, says the Lord: the voice of an outcry from the fish gate, and a howling from the Second, and a great contrition from the hills.
1:10. And it shall come to pass in that day, saith the LORD, [that there shall be] the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:10: A cry from the fish-gate - This gate, which is mentioned Neh 3:3, was opposite to Joppa; and perhaps the way in which the news came of the irruption of the Chaldean army, the great crashing from the hills.
The second - Or second city, may here mean a part of Jerusalem, mentioned Kg2 22:14; Ch2 34:22.
Albert Barnes: Notes on the Bible - 1834
1:10: A cry from the fish-gate - "The fish-gate" was probably in the north of the wall of "the second city." For in Nehemiah's rebuilding, the restoration began at the sheep-gate Neh 3:1 (so called doubtless, because the sheep for the sacrifices were brought in by it), which, as being near the temple, was repaired by the priests; then it ascended northward, by two towers, the towers of Meah and Hananeel; then two companies repaired some undescribed part of the wall Neh 3:2, and then another company built the fish-gate Neh 3:3. Four companies are then mentioned, who repaired, in order, to the old gate, which was repaired by another company Neh 3:4-6. Three more companies repaired beyond these; and they left Jerusalem unto the broad wall Neh 3:7-8. After three more sections repaired by individuals, two others repaired a second measured portion, and the tower of the furnaces Neh 3:9-11.
This order is Rev_ersed in the account of the dedication of the walls. The people being divided "into two great companies of them that give thanks" Neh 12:31-38, some place near "the tower of the furnaces" was the central point, from which both parted to encompass the city in opposite directions. In this account, we have two additional gates mentioned, "the gate of Ephraim" Neh 12:39, between the "broad wall" and the "old gate," and "the prison-gate," beyond "the sheep-gate," from which the repairs had begun. "The gate of Ephraim" had obviously not been repaired, because, for some reason, it had not been destroyed. Elsewhere, Nehemiah, who describes the rebuilding of the wall so minutely, must have mentioned its rebuilding. It was obviously to the north, as leading to Ephraim. But the tower of Hananeel must have been a very marked tower. In Zechariah Jerusalem is measured from north to south, "from the tower of Hananeel unto the king's winepresses" Zac 14:10.
It was then itself at the northeast corner of Jerusalem, where towers were of most importance to strengthen the wall, and to command the approach to the wall either way. "The fish-gate" then, lying between it and "the gate of Ephraim," must have been on the north side of the city, and so on the side where the Chaldaean invasions came; yet it must have been much inside the present city, because the city itself was enlarged by Herod Agrippa on the north, as it was unaccountably contracted on the south. The then limits of Jerusalem are defined. For Josephus thus describes "the second wall." (B. J. v. 42): "It took its beginning from that gate which they called "Gennath," which belonged to the first wall; it only encompassed the northern quarter of the city and reached as far as the tower of Antonia." The tower of Antonia was situated at the northwest angle of the corner of the temple. The other end of the wall, the Gennath or "garden" gate, must have opened on cultivated land; and Josephus speaks of the gardens on the north and northwest of the city which were destroyed by Titus in leveling the ground (B. J. v. 32).
But near the tower of Hippicus, the northwestern extremity of the first wall, no ancient remains have been discovered by excavation ; but they have been traced north, from "an ancient Jewish semi-circular arch, resting on piers 18 feet high, now buried in rubbish."
These old foundations have been traced at three places in a line on the east of the Holy Sepulchre (which lay consequently outside the city) up to the judgment gate, but not north of it .
The line from west to east, that is, to the tower of Antonia, is marked generally by "very large stones, evidently of Jewish work, in the walls of houses, especially in the lower parts" . They are chiefly in the line of the Via Dolorosa.
"The fish-gate" had its name probably from a fish-market (markets being in the open places near the gates (see Kg2 7:1; Neh 13:16, Neh 13:19)) the fish being brought either from the lake of Tiberius or from Joppa. Near it, the wall ended, which Manasseh, after his restoration from Babylon, "built without the city of David, on the west side of Gihon, in the valley" Ch2 33:14. This, being unprotected by its situation, was the weakest part of the city. : "The most ancient of the three walls could be considered as impregnable, as much on account of its extreme thickness, as of the height of the mountain on which it was built, and the depth of the valleys at its base, and David, Solomon and the other kings neglected nothing to place it in this state." Where they had made themselves strong, there God's judgment should find them.
And a howling from the second - city, as it is supplied in Nehemiah, who mentions the prefect set over it . It was here that Huldah the prophetess lived , who prophesied the evils to come upon Jerusalem, after Josiah should be "gathered to" his "grave in peace." It was probably the lower city, which was enclosed by the second wall. It was a second or new city, as compared to the original city of David, on Mount Moriah. On this the enemy who had penetrated by the fish-gate would first enter; then take the strongest part of the city itself. Gareb Jer 31:39 and Bezetha were outside of the then town; they would then be already occupied by the enemy before entering the city.
A great crashing from the hills - These are probably Zion, and Mount Moriah on which the temple stood, and so the capture is described as complete. Here should be not a cry or howling only, but an utter destruction . Mount Moriah was the seat of the worship of God; on Mount Zion was the state, and the abode of the wealthy. In human sight they were impregnable. The Jebusites mocked at David's siege, as thinking their city impregnable Sa2 5:6; but God was with David and he took it. He and his successors fortified it yet more, but its true defense was that the Lord was round about His people" Psa 125:2, and when lie withdrew His protection, then this natural strength was but their destruction, tempting them to resist first the Chaldaeans, then the Romans. Human strength is but a great crash, falling by its own weight and burying its owner. "This threefold cry , from three parts of the city, had a fulfillment before the destruction by the Romans. In the lower part of the city Simon tyrannized, and in the middle John raged, and "there was a great crashing from the hills," that is, from the temple and citadel where was Eleazar, who stained the very altar of the temple with blood, and in the courts of the Lord made a pool of blood of divers corpses."
Cyril: "In the assaults of an enemy the inhabitants are ever wont to flee to the tops of the hills, thinking that the difficulty of access will be a hindrance to him, and will cut off the assaults of the pursuers. But when God smiteth, and requireth of the despisers the penalties of their sin, not the most towered city nor impregnable circuits of walls, not height of hills, or rough rocks, or pathless difficulty of ground, will avail to the sufferers. Repentance alone saves, softening the Judge and allaying His wrath, and readily inviting the Creator in His inherent goodness to His appropriate gentleness. Better is it, with all our might to implore that we may not offend Him. But since human nature is prone to evil, and "in many things we all offend" Jam 3:2, let us at least by repentance invite to His wonted clemency the Lord of all, Who is by nature kind."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: in: Zep 1:7, Zep 1:15; Jer 39:2
the noise: Isa 22:4, Isa 22:5, Isa 59:11; Jer 4:19-21, Jer 4:31; Amo 8:3
the fish gate: Ch2 33:14; Neh 3:3
the second: Kg2 22:14; Ch2 32:22
from: Sa2 5:7, Sa2 5:9; Ch2 3:1
Carl Friedrich Keil and Franz Delitzsch
1:10
Even the usurers will not escape the judgment. Zeph 1:10. "And it will come to pass in that day, is the saying of Jehovah, voice of the cry from the fish-gate, and howling from the lower city, and great destruction from the hills. Zeph 1:11. Howl, inhabitants of the mortar, for all the people of Canaan are destroyed; cut off are all that are laden with silver." In order to express the thought that the judgment will not spare any one class of the population, Zephaniah depicts the lamentation which will arise from all parts of the city. קול צעקה, voice of the cry, i.e., a loud cry of anguish will arise or resound. The fish-gate (according to Neh 3:3; Neh 12:39; cf. 2Chron 33:14) was in the eastern portion of the wall which bounded the lower city on the north side (for further details on this point, see at Neh 3:3). המּשׁנה (= העיר משׁנה, Neh 11:9), the second part or district of the city, is the lower city upon the hill Acra (see at 4Kings 22:14). Shebher, fragor, does not mean a cry of murder, but the breaking to pieces of what now exists, not merely the crashing fall of the buildings, like za‛ăqath shebher in Is 15:5, the cry uttered at the threatening danger of utter destruction. In order to heighten the terrors of the judgment, there is added to the crying and howling of the men the tumult caused by the conquest of the city. "From the hills," i.e., "not from Zion and Moriah," but from the ills surrounding the lower city, viz., Bezetha, Gareb (Jer 31:39), and others. For Zion, the citadel of Jerusalem, is evidently thought of as the place where the howling of the men and the noise of the devastation, caused by the enemy pressing in from the north and north-west, are heard. Hammakhtēsh, the mortar (Prov 27:22), which is the name given in Judg 15:19 to a hollow place in a rock, is used here to denote a locality in Jerusalem, most probably the depression which ran down between Acra on the west and Bezetha and Moriah on the east, as far as the fountain of Siloah, and is called by Josephus "the cheese-maker's valley," and by the present inhabitants el-Wâd, i.e., the valley, and also the mill-valley. The name "mortar" was probably coined by Zephaniah, to point to the fate of the merchants and men of money who lived there. They who dwell there shall howl, because "all the people of Canaan" are destroyed. These are not Canaanitish or Phoenician merchants, but Judaean merchants, who resembled the Canaanites or Phoenicians in their general business (see at Hos 12:8), and had grown rich through trade and usury. Netı̄l keseph, laden with silver.
Geneva 1599
1:10 And it shall come to pass in that day, saith the LORD, [that there shall be] the noise of a cry from the (f) fish gate, and an howling from the second, and a great crashing from the hills.
(f) Signifying that all the corners of the city of Jerusalem would be full of trouble.
John Gill
1:10 And it shall come to pass in that day, saith the Lord,.... In the day of the Lord's sacrifice, when he shall punish the inhabitants of Judah and Jerusalem by the Chaldeans; which, as well as what follows, shall surely come to pass, because the Lord has said it; for not one word of his shall pass away, but all be fulfilled:
that there shall be the noise of a cry from the fish gate; a gate of the city of Jerusalem so called, which suffered as the rest in the destruction of the city by the Babylonians, and, after the captivity, was rebuilt by the sons of Hassenaah, Neh 3:3 according to Jerom, it was on the west side of the city, and led to Diospolis and Joppa; and was the nearest road to the Mediterranean sea, or any of the roads to Jerusalem, from whence fish were brought, and brought in by this gate; and very probably the fish market was near it, from whence it had its name; though Cocceius places it in the north corner of the east side of the city, and so was nearer Jordan, the sea of Tiberias, and the city of Tyre, from whence fish might be brought hither, and sold, Neh 13:16 however, be it where it will, the enemy it seems would attack it, and enter in by it; upon which a hideous cry would be made, either by the assailants, the Chaldeans, at their attack upon it, and entrance through it; or by the inhabitants of it, or that were nearest to it, upon their approach, or both:
and an howling from the second; either from the second gate; and if the fish gate is the same with the first gate, Zech 14:10 then this may be pertinently called the second. Jarchi calls it the bird gate, which was the second to the fish gate. So the Targum,
"from the bird, or the bird gate;''
though some copies of it read, from the tower or high fortress: or else this designs the second wall, and the gate in that which answered to the fish gate; for Jerusalem was encompassed with three walls; the fish gate was in the outermost, and this was in the second, to which the Chaldeans came next, and occasioned a dreadful howling and lamentation in the people that dwelt near it. Kimchi interprets it of the school or university that was in Jerusalem; the same word is rendered the cottage in which Huldah the prophetess lived, 4Kings 22:14 and there, by the Targum,
"the house of doctrine or instruction;''
so then the sense is, a grievous outcry would be heard from the university or school of the prophets; the enemy having entered it, and were slaying the students, or seizing them in order to carry them captive:
and a great crashing from the hills; either that were in Jerusalem, as Mount Zion and Moriah, on which the temple stood; or those that were round about it, as Gareb, and Goath, and others; though some interpret this of the houses of nobles that stood in the higher parts of the city, where there would be a shivering, a breaking to pieces, as the word signifies, of doors and windows without, and of furniture within.
John Wesley
1:10 The noise - The great out - cry and lamentation. The fish gate - At which gate the Babylonians first entered into the city. The second - This gate was in the second wall of Jerusalem, which on that side was fortified with three walls. Crashing - Of things broken into shivers; possibly the noise of doors, windows, closets, and chests broken up. The hills - On which the city stood.
Robert Jamieson, A. R. Fausset and David Brown
1:10 fish gate-- (2Chron 33:14; Neh 3:3; Neh 12:39). Situated on the east of the lower city, north of the sheep gate [MAURER]: near the stronghold of David in Milo, between Zion and the lower city, towards the west [JEROME]. This verse describes the state of the city when it was besieged by Nebuchadnezzar. It was through the fish gate that he entered the city. It received its name from the fish market which was near it. Through it passed those who used to bring fish from the lake of Tiberias and Jordan. It answers to what is now called the Damascus gate [HENDERSON].
the second--namely, the gate which was second in dignity [CALVIN]. Or, the second or lower part of the city. Appropriately, the fish gate, or extreme end of the lower part of the city, first resounds with the cries of the citizens as the foe approaches; then, as he advances further, that part of the city itself, namely, its inner part; lastly, when the foe is actually come and has burst in, the hills, the higher ones, especially Zion and Moriah, on which the upper city and temple were founded [MAURER]. The second, or lower city, answers to Akra, north of Zion, and separated from it by the valley of Tyropœon running down to the pool of Siloam [HENDERSON]. The Hebrew is translated "college," 4Kings 22:14; so VATABLUS would translate here.
hills--not here those outside, but those within the walls: Zion, Moriah, and Ophel.
1:111:11: Ողբացէ՛ք բնակիչք կոտորելոց. զի նմանեցաւ ամենայն ժողովուրդդ Քանանացւոց. սատակեցան ամենեքեան որ հպարտացեալ էին արծաթով[10743]։ [10743] ՚Ի լուս՛՛. Սատակեսցին ամենեքեան. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. Որ հպարտացեալ են։
11 Ողբացէ՛ք, Կոտորուածների թաղամասի բնակիչնե՛ր, քանի որ այդ ամբողջ ժողովուրդը նմանուեց քանանացիներին, բնաջնջուեցին բոլորը, ովքեր հպարտացել էին արծաթով:
11 Ողբացէ՛ք ո՛վ Մաքթէսի բնակիչներ, Քանզի բոլոր վաճառական ժողովուրդը կորսուեցաւ, Բոլոր արծաթ բերողները կոտորուեցան։
Ողբացէք, բնակիչք [9]կոտորելոց. զի նմանեցաւ`` ամենայն ժողովուրդդ [10]Քանանացւոց. սատակեցան ամենեքեան որ [11]հպարտացեալ էին արծաթով:

1:11: Ողբացէ՛ք բնակիչք կոտորելոց. զի նմանեցաւ ամենայն ժողովուրդդ Քանանացւոց. սատակեցան ամենեքեան որ հպարտացեալ էին արծաթով[10743]։
[10743] ՚Ի լուս՛՛. Սատակեսցին ամենեքեան. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք. Որ հպարտացեալ են։
11 Ողբացէ՛ք, Կոտորուածների թաղամասի բնակիչնե՛ր, քանի որ այդ ամբողջ ժողովուրդը նմանուեց քանանացիներին, բնաջնջուեցին բոլորը, ովքեր հպարտացել էին արծաթով:
11 Ողբացէ՛ք ո՛վ Մաքթէսի բնակիչներ, Քանզի բոլոր վաճառական ժողովուրդը կորսուեցաւ, Բոլոր արծաթ բերողները կոտորուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
1:111:11 Рыдайте, жители нижней части города, ибо исчезнет весь торговый народ и истреблены будут обремененные серебром.
1:11 θρηνήσατε θρηνεω lament οἱ ο the κατοικοῦντες κατοικεω settle τὴν ο the κατακεκομμένην κατακοπτω cut down / up ὅτι οτι since; that ὡμοιώθη ομοιοω like; liken πᾶς πας all; every ὁ ο the λαὸς λαος populace; population Χανααν χανααν Chanaan; Khanaan ἐξωλεθρεύθησαν εξολοθρευω utterly ruin πάντες πας all; every οἱ ο the ἐπηρμένοι επαιρω lift up; rear up ἀργυρίῳ αργυριον silver piece; money
1:11 הֵילִ֖ילוּ hêlˌîlû ילל howl יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit הַ ha הַ the מַּכְתֵּ֑שׁ mmaḵtˈēš מַכְתֵּשׁ grinder כִּ֤י kˈî כִּי that נִדְמָה֙ niḏmˌā דמה be silent כָּל־ kol- כֹּל whole עַ֣ם ʕˈam עַם people כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan נִכְרְת֖וּ niḵrᵊṯˌû כרת cut כָּל־ kol- כֹּל whole נְטִ֥ילֵי nᵊṭˌîlê נָטִיל weighing כָֽסֶף׃ ḵˈāsef כֶּסֶף silver
1:11. ululate habitatores pilae conticuit omnis populus Chanaan disperierunt omnes involuti argentoHowl, ye inhabitants of the Morter. All the people of Chanaan is hush, all are cut off that were wrapped up in silver.
11. Howl, ye inhabitants of Maktesh, for all the people of Canaan are undone: all they that were laden with sliver are cut off.
1:11. Howl, inhabitants of the Pillar. All the people of Canaan have fallen silent. All were ruined who had been wrapped in silver.
1:11. Howl, ye inhabitants of Maktesh, for all the merchant people are cut down; all they that bear silver are cut off.
Howl, ye inhabitants of Maktesh, for all the merchant people are cut down; all they that bear silver are cut off:

1:11 Рыдайте, жители нижней части города, ибо исчезнет весь торговый народ и истреблены будут обремененные серебром.
1:11
θρηνήσατε θρηνεω lament
οἱ ο the
κατοικοῦντες κατοικεω settle
τὴν ο the
κατακεκομμένην κατακοπτω cut down / up
ὅτι οτι since; that
ὡμοιώθη ομοιοω like; liken
πᾶς πας all; every
ο the
λαὸς λαος populace; population
Χανααν χανααν Chanaan; Khanaan
ἐξωλεθρεύθησαν εξολοθρευω utterly ruin
πάντες πας all; every
οἱ ο the
ἐπηρμένοι επαιρω lift up; rear up
ἀργυρίῳ αργυριον silver piece; money
1:11
הֵילִ֖ילוּ hêlˌîlû ילל howl
יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit
הַ ha הַ the
מַּכְתֵּ֑שׁ mmaḵtˈēš מַכְתֵּשׁ grinder
כִּ֤י kˈî כִּי that
נִדְמָה֙ niḏmˌā דמה be silent
כָּל־ kol- כֹּל whole
עַ֣ם ʕˈam עַם people
כְּנַ֔עַן kᵊnˈaʕan כְּנַעַן Canaan
נִכְרְת֖וּ niḵrᵊṯˌû כרת cut
כָּל־ kol- כֹּל whole
נְטִ֥ילֵי nᵊṭˌîlê נָטִיל weighing
כָֽסֶף׃ ḵˈāsef כֶּסֶף silver
1:11. ululate habitatores pilae conticuit omnis populus Chanaan disperierunt omnes involuti argento
Howl, ye inhabitants of the Morter. All the people of Chanaan is hush, all are cut off that were wrapped up in silver.
1:11. Howl, inhabitants of the Pillar. All the people of Canaan have fallen silent. All were ruined who had been wrapped in silver.
1:11. Howl, ye inhabitants of Maktesh, for all the merchant people are cut down; all they that bear silver are cut off.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:11: Maktesh - Calmet says this signifies a mortar, or a rock in form of a mortar, and was the name of a quarter of Jerusalem where they hulled rice, corn, etc., according to St. Jerome. Some think the city of Jerusalem is meant, where the inhabitants should be beat and pounded to death as grain is pounded in a mortar.
Newcome translates it, the lower city, and considers it the valley in Jerusalem, which divided the upper from the lower city.
They that bear silver - The merchants, moneychangers, usurers, rich men.
Albert Barnes: Notes on the Bible - 1834
1:11: Howl, ye inhabitants of Maktesh - Literally, "Mortar" , "in which," Jerome says, "corn is pounded; a hollow vessel, and fit for the use of medical men, in which properly ptisans are wont to be beaten (or made). Striking is it, that Scripture saith not, 'who dwell in the valley or in the alley,' but who "dwell in the mortar," because as corn, when the pestle striketh, is bruised, so the army of the enemy shall rush down upon you" (Jerome). The place intended is probably so much of the valley of the Tyropoeon, which intersected Jerusalem from north to south, as was enclosed by the second wall, on the north, and the first wall on the south. The valley "extended as far as the fountain of Siloam," and united with the valley of Jehoshaphat a little below Ophel. It was "full of houses," and, from its name as well as from its situation, it was probably the scene of petty merchandise, where the occasions in which men could and did break the law and offend God, were the more continual, because they entered into their daily life, and were a part of it. The sound of the pestle was continually heard there; another sound should thereafter be heard, when they should not bruise, but be themselves bruised. The name "Maktesh" was probably chosen to express how their false hopes, grounded on the presence of God's temple among them while by their sins they profaned it, should be turned into true fears. They had been and thought themselves "Mikdash," "a holy place,. sanctuary;" they should be Maktesh , wherein all should be utterly bruised in pieces.
Jerome: "Whoso considereth the calamities of that siege, and how the city was pressed and hemmed in, will feel how aptly he calls them "the inhabitants of a mortar;" for, as grains of corn are brought together into a mortar, to the end that, when the pestle descendeth, being unable to fly off, they may be bruised, so the people flowing together, out of all the countries of Judaea, was narrowed in by a sudden siege, and through the savage cruelty of the above leaders of the sedition, was unutterably tortured from within, more than by the enemy without."
For all the merchant people are cut down - (Literally, "the people of Canaan") that is Ch.: "they who in deeds are like the people of Canaan," according to that , "Thou art of Canaan and not of Judah," and, "Thy father is an Amorite and thy mother a Hittite" . So our Lord says to the reprobate Jews, "Ye are of your father the devil" Joh 8:44.
All they that bear silver are cut off - (Literally, "all laden with"). The silver, wherewith they lade themselves, being gotten amiss, is a load upon them, weighing them down until they are destroyed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: Howl: Jer 4:8, Jer 25:34; Eze 21:12; Joe 1:5, Joe 1:13; Zac 11:2, Zac 11:3; Jam 5:1
all the: Neh 3:31, Neh 3:32; Hos 12:7, Hos 12:8; Joh 2:16; Rev 18:11-18
Geneva 1599
1:11 Howl, ye inhabitants of (g) Maktesh, for all the merchant people are cut down; all they that bear silver are cut off.
(g) This is meant of the street of the merchants which was lower than the rest of the place around it.
John Gill
1:11 Howl, ye inhabitants of Maktesh,.... The name of a street in Jerusalem, as Aben Ezra; perhaps it lay low in the hollow of the city, and in the form of a mortar, from whence it might have its name, as the word (q) signifies; which is used both for a hollow place and for a mortar, Judg 15:19 unless it might be so called from such persons dwelling in it, that used mortars for spice, and other things. The Targum is,
"howl, all ye that dwell in the valley of Kidron;''
and Jerom thinks the valley of Siloah is intended, which is the same; which, Adrichomius (r) says, was broad, deep, and dark, and surrounded the temple in manner of a foss, or ditch; and was disposed in the form of a mortar, called in Hebrew "machtes"; in Latin, "pila"; in which merchants and tradesmen of all kinds dwelt. It is thought by others to be the same which Josephus (s) calls "the valley of the cheese mongers", which lay between the two hills Zion and Acra. The reason of their howling is,
for all the merchant people are cut down; either cut to pieces by the sword of the enemy, and become silent, as the word (t) sometimes signifies, and the Vulgate Latin version here renders it; become so by death, and laid in the silent grave, and no more concerned in merchandise; or else stripped of all their wealth and goods by the enemy, and so cut down, broke, and become bankrupt, and could trade no more. The word for merchant signifies a Canaanite; and the Targum paraphrases it thus,
"for all the people are broken, whose works are like the works of the people of the land of Canaan:''
all they that bear silver are cut off; that have large quantities of it, and carry it to market to buy goods with it as merchants; these shall be cut off, and so a great loss to trade, and a cause of howling and lamentation; or such that wear it in their garments, embroidered with it; or rather in their purses, who are loaded with this thick clay, abound with it. The Targum is,
"all that are rich in substance shall be destroyed.''
(q) "mortarii", Vatablus, Tigurine version; "cavi", Junius & Tremellius, Piscator; "loci concavi", Calvin. (r) Theatrum Terrae Sanctae, p. 163. (s) De Bello Jud. l. 5. c. 4. sect. 1. (t) "conticuit", V. L. "in silentium redactus est", Drusius.
John Wesley
1:11 Howl - Cry aloud, and bitterly. Maktesh - The lower town. Merchant people - Who were wont to lodge in this place. That bear silver - That brought it with them to pay for what they bought.
Robert Jamieson, A. R. Fausset and David Brown
1:11 Maktesh--rather, "the mortar," a name applied to the valley of Siloam from its hollow shape [JEROME]. The valley between Zion and Mount Olivet, at the eastern extremity of Mount Moriah, where the merchants dwelt. Zech 14:21, "The Canaanite," namely, merchant [Chaldee Version]. The Tyropœon (that is, cheese-makers') valley below Mount Akra [ROSENMULLER]. Better Jerusalem itself, so called as lying in the midst of hills (Is 22:1; Jer 21:13) and as doomed to be the scene of its people being destroyed as corn or drugs are pounded in a mortar (Prov 27:22) [MAURER]. Compare the similar image of a "pot" (Ezek 24:3, Ezek 24:6). The reason for the destruction is subjoined, namely, its merchant people's greediness of gain.
all the merchant people--literally, the "Canaanite people": irony: all the merchant people of Jerusalem are very Canaanites in greed for gain and in idolatries (see on Hos 12:7).
all . . . that bear silver--loading themselves with that which will prove but a burden (Hab 2:6).
1:121:12: Եւ եղիցի յաւուր յայնմիկ՝ քննեցից զԵրուսաղէմ ճրագաւ, եւ խնդրեցից վրէժ յարանցն որ արհամարհեցին զպահպանութիւնս իւրեանց. որ ասէին ՚ի սիրտս իւրեանց. Ո՛չ բարի ինչ առնէ Տէր, եւ ո՛չ չար։
12 Այն օրը ճրագով կը խուզարկեմ Երուսաղէմը եւ կը պատժեմ այն տղամարդկանց, որոնք արհամարհեցին իրենց պահպանութեանը յանձնուած իրերը եւ որոնք ասում էին իրենց սրտում. “Տէրը ո՛չ բարի գործ է անում եւ ո՛չ՝ չար”:
12 Այն ժամանակ Երուսաղէմը ճրագներով պիտի քննեմ Ու գինիի պէս իրենց մրուրին վրայ հանգիստ նստող մարդիկը պիտի պատժեմ, Որոնք իրենց սրտին մէջ կ’ըսեն՝‘Տէրը ո՛չ բարիք պիտի ընէ եւ ո՛չ չարիք’։
Եւ եղիցի յաւուր յայնմիկ` քննեցից զԵրուսաղէմ ճրագաւ, եւ խնդրեցից վրէժ յարանցն որ [12]արհամարհեցին զպահպանութիւնս`` իւրեանց. որ ասէին ի սիրտս իւրեանց. Ոչ բարի ինչ առնէ Տէր, եւ ոչ չար:

1:12: Եւ եղիցի յաւուր յայնմիկ՝ քննեցից զԵրուսաղէմ ճրագաւ, եւ խնդրեցից վրէժ յարանցն որ արհամարհեցին զպահպանութիւնս իւրեանց. որ ասէին ՚ի սիրտս իւրեանց. Ո՛չ բարի ինչ առնէ Տէր, եւ ո՛չ չար։
12 Այն օրը ճրագով կը խուզարկեմ Երուսաղէմը եւ կը պատժեմ այն տղամարդկանց, որոնք արհամարհեցին իրենց պահպանութեանը յանձնուած իրերը եւ որոնք ասում էին իրենց սրտում. “Տէրը ո՛չ բարի գործ է անում եւ ո՛չ՝ չար”:
12 Այն ժամանակ Երուսաղէմը ճրագներով պիտի քննեմ Ու գինիի պէս իրենց մրուրին վրայ հանգիստ նստող մարդիկը պիտի պատժեմ, Որոնք իրենց սրտին մէջ կ’ըսեն՝‘Տէրը ո՛չ բարիք պիտի ընէ եւ ո՛չ չարիք’։
zohrab-1805▾ eastern-1994▾ western am▾
1:121:12 И будет в то время: Я со светильником осмотрю Иерусалим и накажу тех, которые сидят на дрожжах своих и говорят в сердце своем: >.
1:12 καὶ και and; even ἔσται ειμι be ἐν εν in ἐκείνῃ εκεινος that τῇ ο the ἡμέρᾳ ημερα day ἐξερευνήσω εξερευναω fully explore τὴν ο the Ιερουσαλημ ιερουσαλημ Jerusalem μετὰ μετα with; amid λύχνου λυχνος lamp καὶ και and; even ἐκδικήσω εκδικεω vindicate; avenge ἐπὶ επι in; on τοὺς ο the ἄνδρας ανηρ man; husband τοὺς ο the καταφρονοῦντας καταφρονεω despise ἐπὶ επι in; on τὰ ο the φυλάγματα φυλαγμα he; him οἱ ο the λέγοντες λεγω tell; declare ἐν εν in ταῖς ο the καρδίαις καρδια heart αὐτῶν αυτος he; him οὐ ου not μὴ μη not ἀγαθοποιήσῃ αγαθοποιεω do good κύριος κυριος lord; master οὐδ᾿ ουδε not even; neither οὐ ου not μὴ μη not κακώσῃ κακοω do bad; turn bad
1:12 וְ wᵊ וְ and הָיָה֙ hāyˌā היה be בָּ bā בְּ in † הַ the עֵ֣ת ʕˈēṯ עֵת time הַ ha הַ the הִ֔יא hˈî הִיא she אֲחַפֵּ֥שׂ ʔᵃḥappˌēś חפשׂ search אֶת־ ʔeṯ- אֵת [object marker] יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem בַּ ba בְּ in † הַ the נֵּרֹ֑ות nnērˈôṯ נֵר lamp וּ û וְ and פָקַדְתִּ֣י fāqaḏtˈî פקד miss עַל־ ʕal- עַל upon הָ hā הַ the אֲנָשִׁ֗ים ʔᵃnāšˈîm אִישׁ man הַ ha הַ the קֹּֽפְאִים֙ qqˈōfᵊʔîm קפא condense עַל־ ʕal- עַל upon שִׁמְרֵיהֶ֔ם šimrêhˈem שֶׁמֶר dregs הָ hā הַ the אֹֽמְרִים֙ ʔˈōmᵊrîm אמר say בִּ bi בְּ in לְבָבָ֔ם lᵊvāvˈām לֵבָב heart לֹֽא־ lˈō- לֹא not יֵיטִ֥יב yêṭˌîv יטב be good יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָרֵֽעַ׃ yārˈēₐʕ רעע be evil
1:12. et erit in tempore illo scrutabor Hierusalem in lucernis et visitabo super viros defixos in fecibus suis qui dicunt in cordibus suis non faciet bene Dominus et non faciet maleAnd it shall come to pass at that time, that I will search Jerusalem with lamps, and will visit upon the men that are settled on their lees: that say in their hearts: The Lord will not do good, nor will he do evil.
12. And it shall come to pass at that time, that I will search Jerusalem with candles; and I will punish the men that are settled on their lees, that say in their heart, The LORD will not do good, neither will he do evil.
1:12. And this shall be in that time: I will scrutinize Jerusalem with lamps, and I will visit upon the men who have become stuck in the dregs, who say in their hearts, “The Lord will not do good, and he will not do evil.”
1:12. And it shall come to pass at that time, [that] I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The LORD will not do good, neither will he do evil.
And it shall come to pass at that time, [that] I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The LORD will not do good, neither will he do evil:

1:12 И будет в то время: Я со светильником осмотрю Иерусалим и накажу тех, которые сидят на дрожжах своих и говорят в сердце своем: <<не делает Господь ни добра, ни зла>>.
1:12
καὶ και and; even
ἔσται ειμι be
ἐν εν in
ἐκείνῃ εκεινος that
τῇ ο the
ἡμέρᾳ ημερα day
ἐξερευνήσω εξερευναω fully explore
τὴν ο the
Ιερουσαλημ ιερουσαλημ Jerusalem
μετὰ μετα with; amid
λύχνου λυχνος lamp
καὶ και and; even
ἐκδικήσω εκδικεω vindicate; avenge
ἐπὶ επι in; on
τοὺς ο the
ἄνδρας ανηρ man; husband
τοὺς ο the
καταφρονοῦντας καταφρονεω despise
ἐπὶ επι in; on
τὰ ο the
φυλάγματα φυλαγμα he; him
οἱ ο the
λέγοντες λεγω tell; declare
ἐν εν in
ταῖς ο the
καρδίαις καρδια heart
αὐτῶν αυτος he; him
οὐ ου not
μὴ μη not
ἀγαθοποιήσῃ αγαθοποιεω do good
κύριος κυριος lord; master
οὐδ᾿ ουδε not even; neither
οὐ ου not
μὴ μη not
κακώσῃ κακοω do bad; turn bad
1:12
וְ wᵊ וְ and
הָיָה֙ hāyˌā היה be
בָּ בְּ in
הַ the
עֵ֣ת ʕˈēṯ עֵת time
הַ ha הַ the
הִ֔יא hˈî הִיא she
אֲחַפֵּ֥שׂ ʔᵃḥappˌēś חפשׂ search
אֶת־ ʔeṯ- אֵת [object marker]
יְרוּשָׁלִַ֖ם yᵊrûšālˌaim יְרוּשָׁלִַם Jerusalem
בַּ ba בְּ in
הַ the
נֵּרֹ֑ות nnērˈôṯ נֵר lamp
וּ û וְ and
פָקַדְתִּ֣י fāqaḏtˈî פקד miss
עַל־ ʕal- עַל upon
הָ הַ the
אֲנָשִׁ֗ים ʔᵃnāšˈîm אִישׁ man
הַ ha הַ the
קֹּֽפְאִים֙ qqˈōfᵊʔîm קפא condense
עַל־ ʕal- עַל upon
שִׁמְרֵיהֶ֔ם šimrêhˈem שֶׁמֶר dregs
הָ הַ the
אֹֽמְרִים֙ ʔˈōmᵊrîm אמר say
בִּ bi בְּ in
לְבָבָ֔ם lᵊvāvˈām לֵבָב heart
לֹֽא־ lˈō- לֹא not
יֵיטִ֥יב yêṭˌîv יטב be good
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָרֵֽעַ׃ yārˈēₐʕ רעע be evil
1:12. et erit in tempore illo scrutabor Hierusalem in lucernis et visitabo super viros defixos in fecibus suis qui dicunt in cordibus suis non faciet bene Dominus et non faciet male
And it shall come to pass at that time, that I will search Jerusalem with lamps, and will visit upon the men that are settled on their lees: that say in their hearts: The Lord will not do good, nor will he do evil.
1:12. And this shall be in that time: I will scrutinize Jerusalem with lamps, and I will visit upon the men who have become stuck in the dregs, who say in their hearts, “The Lord will not do good, and he will not do evil.”
1:12. And it shall come to pass at that time, [that] I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The LORD will not do good, neither will he do evil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:12: I will search Jerusalem with candles - I will make a universal and thorough search.
That are settled on their lees - Those who are careless, satisfied with the goods of this life; who trust in their riches, and are completely irreligious; who, while they acknowledge that there is a God, think, like the Aristotelians, that he is so supremely happy in the contemplation of his own excellences, that he feels it beneath his dignity to concern himself with the affairs of mortals.
Albert Barnes: Notes on the Bible - 1834
1:12: I will search - (Literally, "diligently"). The word is always used of a minute diligent search, whereby places, persons, things, are searched and sifted one by one in every corner, until it be found whether a thing be there or no . Hence, also of the searching out of every thought of the heart, either by God Pro 20:27, or in repentance by the light of God Lam 3:40.
Jerusalem with candles - so that there should be no corner, no lurking-place so dark, but that the guilty should be brought to light. The same diligence, which Eternal Wisdom used, to "seek and to save that which was lost Luk 15:8, lighting a candle and searching diligently," until it find each lost piece of silver, the same shall Almighty God use that no hardened sinner shall escape. Cyril: "What the enemy would do, using unmingled phrensy against the conquered, that God fitteth to His own Person, not as being Himself the Doer of things so foreign, but rather permitting that what comes from anger should proceed in judgment against the ungodly." It was an image of this, when, at the taking of Jerusalem by the Romans, they "dragged out of common sewers and holes and caves and tombs, princes and great men and priests, who for fear of death had hid themselves."
How much more in that Day when "the secrets of all hearts shalt be Rev_ealed" by Him who "searcheth the hearts and reins, and to Whose Eyes" Psa 7:9; Psa 26:2; Jer 11:20; Jer 17:10; Jer 20:12; Rev 2:23, "which are like flashing Fire, all things are naked and open!" Rev 1:14. The candles wherewith God searcheth the heart, are men's own consciences Pro 20:27, His Own Rev_ealed word Psa 119:104; Pro 6:23; Pe2 1:19, the lives of true Christians Phi 2:15. Those, through the Holy Spirit in each, may enlighten the heart of man, or, if he takes not heed, will rise in judgment against him, and show the falsehood of all vain excuses. : "One way of escape only there is. If we judge ourselves, we shall not be judged. I will "search out my" own "ways" and my desires, that He who "shall search out Jerusalem with candles," may find nothing in me, unsought and unsifted. For He will not twice judge the same thing. Would that I might so follow and track out all my offences, that in none I need fear His piercing Eyes, in none be ashamed at the light of His candles! Now I am seen, but I see not. At hand is that Eye, to whom all things are open, although Itself is not open. Once "I shall know, even as I am known" Co1 13:12. Now "I know in part," but I am not known in part, but wholly."
The men that are settled on their lees - Stiffened and contracted . The image is from wine which becomes harsh, if allowed to remain upon the lees, unremoved. It is drawn out by Jeremiah, "Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity; therefore his taste remained in him, and his scent is not changed" Jer 48:11. So they upon whom "no changes come, fear not God (see Psa 55:19). The lees are the refuse of the wine, yet stored up (so the word means) with it, and the wine rests, as it were, upon them. So do men of ease rest in things defiled and defiling, their riches or their pleasure, which they hoard up, on which they are bent, so that they, Dionysius: "lift not their mind to things above, but, darkened with foulest desires, are hardened and stiffened in sin."
That say in their heart - Not openly scoffing, perhaps thinking that they believe; but people "do" believe as they love. Their most inward belief, the belief of their heart and affections, what they wish, and the hidden spring of their actions, is, "The Lord will not do good, neither will He do evil." They act as believing so, and by acting inure themselves to believe it. They think of God as far away, "Is not God in the height of heaven? And behold the height of the stars, how high they are! And thou sayest, How doth God know? Can He judge through the dark cloud? Thick goads are a covering to Him, that He seeth not; and He walketh in the circuit of heaven" Job 22:12-14, "The ungodly in the pride of his heart" (thinketh); "He will not inquire; all his devices" (speak), "There is no God. Strong are his ways at all times; on high are Thy judgments out of his sight" Psa 10:4-5. "They slay the widow and the stranger, and murder the fatherless, and they say, The Lord shall not see, neither shall the God of Jacob regard it" Psa 94:5-6.
"Such things they did imagine and were deceived, for their own wickedness blinded them. As for the mysteries of God, they knew them not" (Wisd. 2:21-22). "Faith without works is dead" Jam 2:20. Faith which acts not dies out, and there comes in its stead this other persuasion, that God will not repay. There are more Atheists than believe themselves to be such. These act as if there were no Judge of their deeds, and at last come, themselves to believe that God will not punish Isa 5:19; Mal 2:17. What else is the thought of all worldlings, of all who make idols to themselves of any pleasure or gain or ambition, but "God will not punish?" "God cannot punish the (wrongful, selfish,) indulgence of the nature which He has made." "God will not be so precise." "God will not punish with everlasting severance from Him, the sins of this short life." And they see not that they ascribe to God, what He attributes to idols that is, not-gods. "Do good or do evil, that we may be dismayed and behold it together" . "Be not afraid of them, for they cannot do evil, neither also is it in them to do good" Jer 10:5. These think not that God does good, for they ascribe their success to their own diligence, wisdom, strength, and thank not God for it. They think not that He sends them evil. For they defy Him and His laws, and think that they shall go unpunished. What remains but that He should be as dumb an idol as those of the pagan?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: that I: Jer 16:16, Jer 16:17; Amo 9:1-3; Oba 1:6
the men: Jer 48:11; Amo 6:1; Rev 2:23
settled: Heb. curded, or thickened
The Lord: Job 21:15; Psa 10:11-13, Psa 14:1, Psa 94:7; Isa 5:19; Jer 10:5; Eze 8:12, Eze 9:9; Mal 3:14, Mal 3:15; Pe2 3:4
Carl Friedrich Keil and Franz Delitzsch
1:12
The debauchees and rioters generally will also not remain free from punishment. Zeph 1:12. "And at that time it will come to pass, that I will search Jerusalem with candles, and visit the men who lie upon their lees, who say in their heart, Jehovah does no good, and no evil. Zeph 1:13. Their goods will become plunder, and their houses desolation: they will build houses, and not dwell (therein), and plant vineyards, and not drink their wine." God will search Jerusalem with candles, to bring out the irreligious debauchees out of their hiding-places in their houses, and punish them. The visitation is effected by the enemies who conquer Jerusalem. Jerome observes on this passage: "Nothing will be allowed to escape unpunished. If we read the history of Josephus, we shall find it written there, that princes and priests, and mighty men, were dragged even out of the sewers, and caves, and pits, and tombs, in which they had hidden themselves from fear of death." Now, although what is stated here refers to the conquest of Jerusalem by Titus, there can be no doubt that similar things occurred at the Chaldaean conquest. The expression to search with candles (cf. Lk 15:8) is a figure denoting the most minute search of the dwellings and hiding-places of the despisers of God. These are described as men who sit drawn together upon their lees (קפא, lit., to draw one's self together, to coagulate). The figure is borrowed from old wine, which has been left upon its lees and not drawn off, and which, when poured into other vessels, retains its flavour, and does not alter its odour (Jer 48:11), and denotes perseverance or confirmation in moral and religious indifference, "both external quiet, and carelessness, idleness, and spiritual insensibility in the enjoyment not only of the power and possessions bestowed upon them, but also of the pleasures of sin and the worst kinds of lust" (Marck). Good wine, when it remains for a long time upon its lees, becomes stronger; but bad wine becomes harsher and thicker. Shemârı̄m, lees, do not denote "sins in which the ungodly are almost stupefied" (Jerome), or "splendour which so deprives a man of his senses that there is nothing left either pure or sincere" (Calvin), but "the impurity of sins, which were associated in the case of these men with external good" (Marck). In the carnal repose of their earthly prosperity, they said in their heart, i.e., they thought within themselves, there is no God who rules and judges the world; everything takes place by chance, or according to dead natural laws. They did not deny the existence of God, but in their character and conduct they denied the working of the living God in the world, placing Jehovah on the level of the dead idols, who did neither good nor harm (Is 41:23; Jer 10:5), whereby they really denied the being of God.
(Note: "For neither the majesty of God, nor His government or glory, consists in any imaginary splendour, but in those attributes which so meet together in Him that they cannot be severed from His essense. It is the property of God to govern the world, to take care of the human race, to distinguish between good and evil, to relieve the wretched, to punish all crimes, to restrain unjust violence. And if any one would deprive God of these, he would leave nothing but an idol." - Calvin.)
To these God will show Himself as the ruler and judge of the world, by giving up their goods (chēlâm, opes eorum) to plunder, so that they will experience the truth of the punishments denounced in His word against the despisers of His name (compare Lev 26:32-33; Deut 28:30, Deut 28:39, and the similar threats in Amos 5:11; Mic 6:15).
Geneva 1599
1:12 And it shall come to pass at that time, [that] I will search Jerusalem with (h) candles, and punish the men that are settled (i) on their lees: that say in their heart, The LORD will not do good, neither will he do evil.
(h) So that nothing will escape me.
(i) By their prosperity they are hardened in their wickedness.
John Gill
1:12 And it shall come to pass at that time, that I will search Jerusalem with candles,.... To find out the sins of the inhabitants of it, and the authors of them, and punish them for them, however hid and concealed from the eyes of others, or thought to be: this must be understood consistent with the omniscience of God, who knows all persons and things; nothing is hid from him; men may fancy their sins are hid, being privately and secretly committed; but all will be manifest, sooner or later; if not now, yet at the day of judgment; and sometimes they are made manifest by God in this life, as here; for what the Lord here says he would do, he did it by instruments, by the Chaldeans, whom he sent to Jerusalem; and to whom the gates of the city, the doors of houses, and the innermost recesses of them, were opened and plundered by them; and all for the sins of the people, which were hereby exposed. So the Targum,
"and it shall be at that time that I will appoint searchers, and they shall search Jerusalem, as they that search with candles;''
and no doubt but this was literally true of the Chaldeans, who with candles might search vaults and cellars, and such like dark places, where they supposed goods and riches were concealed. The allusion may be to the searching with lamps for leaven on the fourteenth of Nisan, when the passover began, in every corner of a house, and, when they found it, burnt it (u); or in general to searching for anything which lies concealed in dark places, where the light of the sun comes not, and can only be discovered by the light of candles; and denotes that nothing should escape the sight and knowledge of God, by whom a full discovery would be made of their persons and sins, and cognizance taken of them in a vindictive way, as follows:
and punish the men that are settled on their lees; like wine on the lees, quiet and undisturbed; in a good outward estate and condition, abounding in wealth and riches, and trusting therein; and which, as the Targum paraphrases it, they enjoy in great tranquillity; Moab like, having never been emptied from vessel to vessel, Jer 48:11 and so concluded they should ever remain in the same state, and became hardened in sin, or "curdled", and thickened, as the word (w) signifies; and were unconcerned about the state of religion, or the state of their own souls; and fearless and thoughtless of the judgments of God; but should now be visited, disturbed in their tranquil state, and be troubled and punished:
that say in their heart; not daring to express with their lips the following atheism and blasphemy; but God, who searched and tried their hearts, knew it:
The Lord will not do good, neither will he do evil; which is a flat denial of his providence; saying that he takes no notice of what is done by men on earth, whether good or bad; and neither rewards the one, nor punishes the other. So the Targum, as Kimchi quotes it,
"it is not the good pleasure of God to do good to the righteous, or to do evil to the wicked;''
than which nothing is more false! the Lord does good to all in a providential way, and to many in a way of special grace; and rewards with a reward of grace all good men, both here and hereafter; and though he does not do any moral evil, yet he executes the evil of punishment in this world, and in that to come, on evildoers.
(u) Vid. Misn. Pesachim, c. 1. sect. 1, 4. (w) "concreti sunt", Junius & Tremellius, Piscator; "congelati", Calvin; "coagulatos", Montanus, Cocceius; "qui concreverunt glaciei, vel casei ad instar", Burkius.
John Wesley
1:12 I will search - God speaks after the manner of men, who searches dark places with candles. He will fully discover and punish. Their lees - In allusion to liquors, which not being poured out from vessel to vessel to refine them, grow thick and foul.
Robert Jamieson, A. R. Fausset and David Brown
1:12 search . . . with candles--or lamps; so as to leave no dark corner in it wherein sin can escape the punishment, of which the Chaldeans are My instruments (compare Zeph 1:13; Lk 15:8).
settled on their lees--"hardened" or crusted; image from the crust formed at the bottom of wines long left undisturbed (Jer 48:11). The effect of wealthy undisturbed ease ("lees") on the ungodly is hardening: they become stupidly secure (compare Ps 55:19; Amos 6:1).
Lord will not do good . . . evil--They deny that God regards human affairs, or renders good to the good; or evil to the evil, but that all things go haphazard (Ps 10:4; Mal 2:17).
1:131:13: Եւ եղիցի զօրութիւն նոցա ՚ի յափշտակութիւն, եւ տունք նոցա յապականութիւն. շինեսցեն տունս եւ մի՛ բնակեսցեն ՚ի նմա. տնկեսցեն այգիս եւ մի՛ արբցեն զգինի նոցա[10744]։ [10744] Ոմանք. Զօրութիւն նորա ՚ի յափշ՛՛... եւ մի՛ բնակեսցեն ՚ի նոսա։
13 Կը խլուի նրանց զօրութիւնը, եւ նրանց տունը աւերակ կը դառնայ. տներ կը շինեն, բայց չեն բնակուի դրանց մէջ, այգիներ կը տնկեն, բայց չեն խմի դրանց գինին»:
13 Անոնց ստացուածքը՝ աւար, Անոնց տուները աւերակ պիտի ըլլան։Տուներ պիտի շինեն, բայց անոնց մէջ պիտի չբնակին, Այգիներ պիտի տնկեն, բայց անոնց գինին պիտի չխմեն»։
Եւ եղիցի զօրութիւն նոցա ի յափշտակութիւն, եւ տունք նոցա յապականութիւն. շինեսցեն տունս, եւ մի՛ բնակեսցեն ի նոսա, տնկեսցեն այգիս, եւ մի՛ արբցեն զգինի նոցա:

1:13: Եւ եղիցի զօրութիւն նոցա ՚ի յափշտակութիւն, եւ տունք նոցա յապականութիւն. շինեսցեն տունս եւ մի՛ բնակեսցեն ՚ի նմա. տնկեսցեն այգիս եւ մի՛ արբցեն զգինի նոցա[10744]։
[10744] Ոմանք. Զօրութիւն նորա ՚ի յափշ՛՛... եւ մի՛ բնակեսցեն ՚ի նոսա։
13 Կը խլուի նրանց զօրութիւնը, եւ նրանց տունը աւերակ կը դառնայ. տներ կը շինեն, բայց չեն բնակուի դրանց մէջ, այգիներ կը տնկեն, բայց չեն խմի դրանց գինին»:
13 Անոնց ստացուածքը՝ աւար, Անոնց տուները աւերակ պիտի ըլլան։Տուներ պիտի շինեն, բայց անոնց մէջ պիտի չբնակին, Այգիներ պիտի տնկեն, բայց անոնց գինին պիտի չխմեն»։
zohrab-1805▾ eastern-1994▾ western am▾
1:131:13 И обратятся богатства их в добычу и домы их в запустение; они построят домы, а жить в них не будут, насадят виноградники, а вина из них не будут пить.
1:13 καὶ και and; even ἔσται ειμι be ἡ ο the δύναμις δυναμις power; ability αὐτῶν αυτος he; him εἰς εις into; for διαρπαγὴν διαρπαγη and; even οἱ ο the οἶκοι οικος home; household αὐτῶν αυτος he; him εἰς εις into; for ἀφανισμόν αφανισμος obscurity καὶ και and; even οἰκοδομήσουσιν οικοδομεω build οἰκίας οικια house; household καὶ και and; even οὐ ου not μὴ μη not κατοικήσουσιν κατοικεω settle ἐν εν in αὐταῖς αυτος he; him καὶ και and; even καταφυτεύσουσιν καταφυτευω vineyard καὶ και and; even οὐ ου not μὴ μη not πίωσιν πινω drink τὸν ο the οἶνον οινος wine αὐτῶν αυτος he; him
1:13 וְ wᵊ וְ and הָיָ֤ה hāyˈā היה be חֵילָם֙ ḥêlˌām חַיִל power לִ li לְ to מְשִׁסָּ֔ה mᵊšissˈā מְשִׁסָּה plunder וּ û וְ and בָתֵּיהֶ֖ם vāttêhˌem בַּיִת house לִ li לְ to שְׁמָמָ֑ה šᵊmāmˈā שְׁמָמָה desolation וּ û וְ and בָנ֤וּ vānˈû בנה build בָתִּים֙ vāttîm בַּיִת house וְ wᵊ וְ and לֹ֣א lˈō לֹא not יֵשֵׁ֔בוּ yēšˈēvû ישׁב sit וְ wᵊ וְ and נָטְע֣וּ nāṭᵊʕˈû נטע plant כְרָמִ֔ים ḵᵊrāmˈîm כֶּרֶם vineyard וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִשְׁתּ֖וּ yištˌû שׁתה drink אֶת־ ʔeṯ- אֵת [object marker] יֵינָֽם׃ yênˈām יַיִן wine
1:13. et erit fortitudo eorum in direptionem et domus eorum in desertum et aedificabunt domos et non habitabunt et plantabunt vineas et non bibent vinum earumAnd their strength shall become a booty, and their houses as a desert: and they shall build houses, and shall not dwell in them: and they shall plant vineyards, and shall not drink the wine of them.
13. And their wealth shall become a spoil, and their houses a desolation: yea, they shall build houses, but shall not inhabit them; and they shall plant vineyards, but shall not drink the wine thereof.
1:13. And their strength will be in plundering, and their houses in the desert. And they will build houses and not dwell in them, and they will plant vineyards and not drink their wine.
1:13. Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit [them]; and they shall plant vineyards, but not drink the wine thereof.
Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit [them]; and they shall plant vineyards, but not drink the wine thereof:

1:13 И обратятся богатства их в добычу и домы их в запустение; они построят домы, а жить в них не будут, насадят виноградники, а вина из них не будут пить.
1:13
καὶ και and; even
ἔσται ειμι be
ο the
δύναμις δυναμις power; ability
αὐτῶν αυτος he; him
εἰς εις into; for
διαρπαγὴν διαρπαγη and; even
οἱ ο the
οἶκοι οικος home; household
αὐτῶν αυτος he; him
εἰς εις into; for
ἀφανισμόν αφανισμος obscurity
καὶ και and; even
οἰκοδομήσουσιν οικοδομεω build
οἰκίας οικια house; household
καὶ και and; even
οὐ ου not
μὴ μη not
κατοικήσουσιν κατοικεω settle
ἐν εν in
αὐταῖς αυτος he; him
καὶ και and; even
καταφυτεύσουσιν καταφυτευω vineyard
καὶ και and; even
οὐ ου not
μὴ μη not
πίωσιν πινω drink
τὸν ο the
οἶνον οινος wine
αὐτῶν αυτος he; him
1:13
וְ wᵊ וְ and
הָיָ֤ה hāyˈā היה be
חֵילָם֙ ḥêlˌām חַיִל power
לִ li לְ to
מְשִׁסָּ֔ה mᵊšissˈā מְשִׁסָּה plunder
וּ û וְ and
בָתֵּיהֶ֖ם vāttêhˌem בַּיִת house
לִ li לְ to
שְׁמָמָ֑ה šᵊmāmˈā שְׁמָמָה desolation
וּ û וְ and
בָנ֤וּ vānˈû בנה build
בָתִּים֙ vāttîm בַּיִת house
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יֵשֵׁ֔בוּ yēšˈēvû ישׁב sit
וְ wᵊ וְ and
נָטְע֣וּ nāṭᵊʕˈû נטע plant
כְרָמִ֔ים ḵᵊrāmˈîm כֶּרֶם vineyard
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִשְׁתּ֖וּ yištˌû שׁתה drink
אֶת־ ʔeṯ- אֵת [object marker]
יֵינָֽם׃ yênˈām יַיִן wine
1:13. et erit fortitudo eorum in direptionem et domus eorum in desertum et aedificabunt domos et non habitabunt et plantabunt vineas et non bibent vinum earum
And their strength shall become a booty, and their houses as a desert: and they shall build houses, and shall not dwell in them: and they shall plant vineyards, and shall not drink the wine of them.
1:13. And their strength will be in plundering, and their houses in the desert. And they will build houses and not dwell in them, and they will plant vineyards and not drink their wine.
1:13. Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit [them]; and they shall plant vineyards, but not drink the wine thereof.
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Adam Clarke: Commentary on the Bible - 1831
1:13: Their goods (in which they trust) shall become a booty - To the Chaldeans. They shall have no profit of all their labors. The houses they have built they shall not inhabit; of the wine of the vineyards they have planted, they shall not drink. See Amo 5:11, where we find the same evils threatened.
Albert Barnes: Notes on the Bible - 1834
1:13: Therefore their goods - Literally, "And their strength." It is the simple sequel in God's Providence. It is a continued narrative. God will visit those who say, that God does not interfere in man's affairs, and, it shall be seen Jer 44:28 whose words shall stand, God's or their's. All which God had threatened in the law shall be fulfilled. God, in the fulfillment of the punishment, which He had foretold in the law Lev 26:32-33; Deut. 28, would vindicate not only His present Providence, but His continual government of His own world. All which is strength to man, shall the rather fail, because it is strength, and they presume on it and it deceives them. Its one end is to "become a prey" of devils. Riches, learning, rule, influence, power, bodily strength, genius, eloquence, popular favor, shall all fail a man, and he, when stripped of them, shall be the more bared because he gathered them around him. "Wealth is ever a runaway and has no stability, but rather intoxicates and inclines to Rev_olt and has unsteady feet. Exceeding folly is it to think much of it. For it will not rescue those lying under the divine displeasure, nor will it free any from guilt, when God decreeth punishment, and bringeth the judgment befitting on the transgressors. How utterly useless this eagerness after wealth is to the ungodly, he teacheth, saying, that "their strength shall be a prey" to the Chaldaean."
And their houses a desolation - Cyril: "For they are, of whom it may be said very truly, "This is the man that took not God for his strength, but trusted unto the multitude of his riches, and strengthened himself in his wickedness" Psa 52:7. But if indeed their houses are adorned in a costly manner, they shall not be theirs, for they shall be burned, and themselves go into captivity, leaving all in their house, and deprived of all which would gladden. And this God said clearly to the king of Judah by Jeremiah, "Thou hast builded thyself a large house and wide chambers, ceiled with cedar, and painted with vermilion. Shalt thou reign because thou closest thyself with cedar!" Jer 22:14-15. Gregory (Mor. viii. 14): "As the house of the body is the bodily dwelling, so to each mind its house is that, wherein through desire it is wont to dwell," and "desolate" shall they be, being severed foRev_er from the things they desired, and foRev_er deserted by God. "They shall also build houses but not inhabit them," as the rich man said to his soul, "Soul, thou hast much goods laid up for many years .... Thou fool, this night thy soul shall be required of thee; then whose shall those things be, which thou hast provided?" Luk 12:19-20. Before the siege by the Romans, Jerusalem and the temple had been greatly beautified, only to be destroyed. "And they shall plant vineyards, but not drink the wine thereof." This is the woe, first pronounced in the law Deu 28:39, often repeated and ever found true. Wickedness makes joy its end, yet never finds it, seeking it where it is not, out of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: their goods: Zep 1:9; Isa 6:11, Isa 24:1-3; Jer 4:7, Jer 4:20, Jer 5:17, Jer 9:11, Jer 9:19, Jer 12:10-13; Eze 7:19, Eze 7:21; Eze 22:31; Mic 3:12
build: Deu 28:30, Deu 28:39, Deu 28:51; Isa 5:8, Isa 5:9, Isa 65:21, Isa 65:22; Amo 5:11; Mic 6:15
John Gill
1:13 Therefore their goods shall become a booty,.... To the enemy; the riches they trusted in, and thought themselves so secure of; and therefore denied divine Providence, which ought to be depended upon amidst the greatest affluence; or otherwise the Lord has various ways by which he can soon strip men of all their enjoyments, and dispose of them to others:
and their houses a desolation; be pulled down by the enemy; or left uninhabited, they being killed or carried captive, even their whole families:
they shall also build houses, but not inhabit them; not long, at least; not always, as they expected, and promised themselves when they built them:
and they shall plant vineyards, and not drink the wine thereof: but before the vines planted by them bring forth grapes, and these are pressed, and wine made of them, they should fall into the hands of the enemy, who would drink it, and not they; and all this agreeably to what was threatened them in the law of Moses, which they ought to have regarded, Deut 28:30.
Robert Jamieson, A. R. Fausset and David Brown
1:13 Therefore their goods shall become a booty, &c.--Fulfilling the prophecy in Deut 28:30, Deut 28:39 (compare Amos 5:11).
1:141:14: Զի մե՛րձ է օր Տեառն մեծն, մե՛րձ է եւ արագ յոյժ. ձա՛յն աւուր Տեառն խի՛ստ եւ դառն. կարգեալ զօրաւոր[10745]։ [10745] Ոմանք. Մերձ եւ արագ։
14 Մօտ է Տիրոջ մեծ օրը, մօտ է եւ շատ շուտով կը գայ, Տիրոջ օրուայ ձայնը խիստ է եւ դառն, ուժեղն էլ կը զգայ,
14 Տէրոջը մեծ օրը մօտ է։Մօտ է ու խիստ կ’արտորայ։Տէրոջը օրուան ձայնը կու գայ, Զօրաւորը հոն դառնապէս պիտի աղաղակէ։
Զի մերձ է օր Տեառն մեծն, մերձ է եւ արագ յոյժ. ձայն աւուր [13]Տեառն խիստ եւ դառն, կարգեալ զօրաւոր:

1:14: Զի մե՛րձ է օր Տեառն մեծն, մե՛րձ է եւ արագ յոյժ. ձա՛յն աւուր Տեառն խի՛ստ եւ դառն. կարգեալ զօրաւոր[10745]։
[10745] Ոմանք. Մերձ եւ արագ։
14 Մօտ է Տիրոջ մեծ օրը, մօտ է եւ շատ շուտով կը գայ, Տիրոջ օրուայ ձայնը խիստ է եւ դառն, ուժեղն էլ կը զգայ,
14 Տէրոջը մեծ օրը մօտ է։Մօտ է ու խիստ կ’արտորայ։Տէրոջը օրուան ձայնը կու գայ, Զօրաւորը հոն դառնապէս պիտի աղաղակէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:141:14 Близок великий день Господа, близок, и очень поспешает: уже слышен голос дня Господня; горько возопиет тогда и самый храбрый!
1:14 ὅτι οτι since; that ἐγγὺς εγγυς close ἡ ο the ἡμέρα ημερα day κυρίου κυριος lord; master ἡ ο the μεγάλη μεγας great; loud ἐγγὺς εγγυς close καὶ και and; even ταχεῖα ταχυς quick σφόδρα σφοδρα vehemently; tremendously φωνὴ φωνη voice; sound ἡμέρας ημερα day κυρίου κυριος lord; master πικρὰ πικρος bitter καὶ και and; even σκληρά σκληρος hard; harsh τέτακται τασσω arrange; appoint δυνατή δυνατος possible; able
1:14 קָרֹ֤וב qārˈôv קָרֹוב near יֹום־ yôm- יֹום day יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH הַ ha הַ the גָּדֹ֔ול ggāḏˈôl גָּדֹול great קָרֹ֖וב qārˌôv קרב approach וּ û וְ and מַהֵ֣ר mahˈēr מהר hasten מְאֹ֑ד mᵊʔˈōḏ מְאֹד might קֹ֚ול ˈqôl קֹול sound יֹ֣ום yˈôm יֹום day יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH מַ֥ר mˌar מַר bitter צֹרֵ֖חַ ṣōrˌēₐḥ צרח cry שָׁ֥ם šˌām שָׁם there גִּבֹּֽור׃ gibbˈôr גִּבֹּור vigorous
1:14. iuxta est dies Domini magnus iuxta et velox nimis vox diei Domini amara tribulabitur ibi fortisThe great day of the Lord is near, it is near and exceeding swift: the voice of the day of the Lord is bitter, the mighty man shall there meet with tribulation.
14. The great day of the LORD is near, it is near and hasteth greatly, the voice of the day of the LORD; the mighty man crieth there bitterly.
1:14. The great day of the Lord is near; it is near and exceedingly swift. The voice of the day of the Lord is bitter; the strong will be tested there.
1:14. The great day of the LORD [is] near, [it is] near, and hasteth greatly, [even] the voice of the day of the LORD: the mighty man shall cry there bitterly.
The great day of the LORD [is] near, [it is] near, and hasteth greatly, [even] the voice of the day of the LORD: the mighty man shall cry there bitterly:

1:14 Близок великий день Господа, близок, и очень поспешает: уже слышен голос дня Господня; горько возопиет тогда и самый храбрый!
1:14
ὅτι οτι since; that
ἐγγὺς εγγυς close
ο the
ἡμέρα ημερα day
κυρίου κυριος lord; master
ο the
μεγάλη μεγας great; loud
ἐγγὺς εγγυς close
καὶ και and; even
ταχεῖα ταχυς quick
σφόδρα σφοδρα vehemently; tremendously
φωνὴ φωνη voice; sound
ἡμέρας ημερα day
κυρίου κυριος lord; master
πικρὰ πικρος bitter
καὶ και and; even
σκληρά σκληρος hard; harsh
τέτακται τασσω arrange; appoint
δυνατή δυνατος possible; able
1:14
קָרֹ֤וב qārˈôv קָרֹוב near
יֹום־ yôm- יֹום day
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
הַ ha הַ the
גָּדֹ֔ול ggāḏˈôl גָּדֹול great
קָרֹ֖וב qārˌôv קרב approach
וּ û וְ and
מַהֵ֣ר mahˈēr מהר hasten
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
קֹ֚ול ˈqôl קֹול sound
יֹ֣ום yˈôm יֹום day
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
מַ֥ר mˌar מַר bitter
צֹרֵ֖חַ ṣōrˌēₐḥ צרח cry
שָׁ֥ם šˌām שָׁם there
גִּבֹּֽור׃ gibbˈôr גִּבֹּור vigorous
1:14. iuxta est dies Domini magnus iuxta et velox nimis vox diei Domini amara tribulabitur ibi fortis
The great day of the Lord is near, it is near and exceeding swift: the voice of the day of the Lord is bitter, the mighty man shall there meet with tribulation.
1:14. The great day of the Lord is near; it is near and exceedingly swift. The voice of the day of the Lord is bitter; the strong will be tested there.
1:14. The great day of the LORD [is] near, [it is] near, and hasteth greatly, [even] the voice of the day of the LORD: the mighty man shall cry there bitterly.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-17. Внутренняя причинная связь нового и последнего отдела главы с предыдущим показывается постановкою в некоторых еврейских кодексах Кенникотта (напр. код. 150) причинного союза ки, союз причинный имеется и в греч. тексте LXX-ти - uti или dioti, а также в немецком перев. (denn). В противоположность коснению Иудеев в неверии и беззакониях, а также в совершенном равнодушии и полной беспечности в отношении пророческих увещаний и угроз, с неимоверною быстротою наступит день откровения грозного суда Божия: каров ном Иегова гаггадол, каров умагер меод (14а).

"Пророк назвал день великим, потому что подвергнуться в оный не какому-либо легкому вразумлению, но решительному наказанию" (блаж. Феодорит, с. 45). Называет этот день скорым, магер, "как имеющий наступить без какого-либо замедления и имеющий обнаружиться в непродолжительном времени" (св. Кир. Ал. , с. 348).

В изображении ужасов этого дня пророк прежде всего называет (14b) воинский крик героев - врагов, вторгшихся в Иудею в качестве исполнителей предопределенного Богом, ст. 7, суда над нею. Картина эта и самая форма речи напоминают подобные же картины пророческих изображений, напр., у пророка Наума III:2: сл., у прор. Исаии ХIII:3: сл. Дальнейшая характеристика для Иеговы, ст. 15-16, слагается из всевозможных бедствий, которые целым потоком устремятся на подпавший суду Божию народ, в пределы которого уже вступило вражеское войско. Здесь сплетаются в одну ужасную картину такие тяжкие бедствия, как стесненное положение и всевозможные лишения осажденных, опустошение и разорение страны, грозные атмосферные явления, ужасы штурма и кровопролития. Хотя для отдельных выражений этой характеристики могут быть указаны немалочисленные параллели из других пророческих и вообще священных писаний, но речь пророка Софонии оттого ничего не теряет в необыкновенной силе изобразительности и художественности. Общее название рокового дня - "день гнева", иом эора (ст. 15), т. е. гнева Божия (ср. Ис ХIII:9; Иез ХXI:36; Пс LXXVII:49: и др. ), как последней причины и единственного источника всех других многоразличных бедствий этого дня. Dies irae dies illa (Vulg) - вот классическое определение дня Господня. Частнейшее раскрытие этого общего определения дается у пророка в форме целого ряда парных слов синонимического значения, что сообщает всей речи необыкновенную выразительность и поэтическую прелесть. Первая пара слов: царя, qiliyiV, tribulatio, скорбь, и - мецука, LXX: anwgkh, Vulg.: angustia, слав.: нужда, русск.: теснота (ср. Рим II:9) означает главным образом то внутреннее состояние скорби и подавленности, наказываемого Богом грешника, которое является отголоском в его душе различных внешних бедствий (см. Иов XV:24). Вторая пара - однокоренные слова шоа и мешоа awria и afanismoV, слав.: день безгодия и исчезновения, Vulg.: calamitas, miseria, русск.: опустошение и разорение. Сочетание двух этих понятий пророк наиболее полно выражает мысль о совершенном запустении (ср. Иов XXX:3; XXXVIII:27), ожидающем Иудею. Вторую половину ст. 15: образуют четыре синонимических слова, выражающих идею мрака, помрачения, причем все эти слова встречаются у прор. Иоиля в его изображении "дня Господня" (Иоил II:2). Евр.: хошех (мрак), афела (сгущенный мрак), анан (облако), арафел (туча); греч.: gnofoV, skotoV, nefelh, omiclh и лат.: lenebrae caligo, nebola, turbo - все выражают разные оттенки понятия тьмы, мрака, бури, что все, по библейскому представлению, является обнаружением не только вообще чрезвычайного явления Иеговы в мире (как на Синае, Втор V:19. 23; IV:11), но и преимущественно карательных действий правды и суда Божия (Пс XCVI:2-4: Ам V:18; Иоил II:2: и др. ). И если свет является синонимом жизни и радости (Пс XXXV:10), то тьма всегда служила синонимом скорбей всякого рода и самой смерти. "Тьмою, мраком, облаком и мглою - говорит блаж. Феодорит, - пророк называет приражение бедствий, при наступлении которых и солнце для взирающих на него не будет светло в день ясен; но все покажется исполненным мрака" (с. 46). - Ст. 16: указывает объективную причину нестерпимых страданий, ожидающих Иудеев - в ужасах штурма иудейских городов с их укреплениями; "день Господень" будет "днем трубы" и бранного крика (шофар утеруа, ср. Нав VI:19; Суд VII:17-22; Ам I:14; II:2) против укрепленных городов и высоких башен (собственно: углов, пиннот). "Можно ли сомневаться, - замечает к этому месту св. Кирилл Алекс., - в том, что нападение неприятелей будет невыносимо и для городов весьма многолюдных и для опытных в военном искусстве? И другим городам, хотя бы они были опоясаны оградами крепостных стен, он возвестил, присовокупив, что день Господень будет днем трубы и вопля на грады твердые и на углы высокие. Крепкими называет города, изобилующие храбрыми людьми и имеющие очень много людей, способных к войне. Углами, же высокими называет города, укрепленные стенами; ибо всегда на стенах крепостей выдаются вверх углы и поднимаются в башни, которые выше других зданий" (с. 349). Ст. 17. Все эти сильные укрепления не спасут Иудеев от врагов, тем более, что под тяжестью бедствий они потеряют способность действовать благоразумно (см. Наум II:5); во исполнение грозного пророчества Моисея (Втор XXVIII:29-30), их постигнет духовно телесная слепота, и они сами будут упорно стремиться к своей погибели (ср. Иер гл. XXVII-XXVIII; XXXII-XXXIV; XXXVI-XXXIX; XLII-XLIII). Последний штурм городов Иудейских будет сопровождаться страшным кровопролитием, так что по улицам городов вместо пыли будет разлито море крови, и вместо навоза будут валяться трупы (ср. Иер XXV:32-33), "то есть, не удостоятся и того, что установлено законом: не будет им и погребения", (блаж. Феодорит), чего евреи более всего боялись (Пс LXXVIII:2; Иер XXII:18-19: и др. ).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 The great day of the LORD is near, it is near, and hasteth greatly, even the voice of the day of the LORD: the mighty man shall cry there bitterly. 15 That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, 16 A day of the trumpet and alarm against the fenced cities, and against the high towers. 17 And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the LORD: and their blood shall be poured out as dust, and their flesh as the dung. 18 Neither their silver nor their gold shall be able to deliver them in the day of the LORD's wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land.
Nothing could be expressed with more spirit and life, nor in words more proper to startle and awaken a secure and careless people, than the warning here given to Judah and Jerusalem of the approaching destruction by the Chaldeans. That is enough to make the sinners in Zion tremble--that it is the day of the Lord, the day in which he will manifest himself by taking vengeance on them. It is the great day of the Lord, a specimen of the day of judgment, a kind of doom's-day, as the last destruction of Jerusalem by the Romans is represented to be in our Saviour's prediction concerning it, Matt. xxiv. 27.
I. This day of the Lord is here spoken of as very near. The vision is not for a great while to come, as those imagine who put the evil day far from them. Those deceive themselves who look upon it as a thing at a distance, for it is near--it is near--it hastens greatly. The prophet gives the alarm like one that is in earnest, like one that awakens a family with the cry of Fire! fire! when it is at the next door that the danger is: "It is near! it is near! and therefore it is high time to bestir yourselves, and do what you can for your own safety before it be too late." It is madness for those to slumber whose damnation slumbers not, and to linger when it hastens.
II. It is spoken of as a very dreadful day. The very voice of this day of the Lord, the noise of it, when it is coming, shall be so terrible as to make the mighty men cry there bitterly, cry for fear as children do. It shall be a vexation to hear the report of it. In the last great day of the Lord the mighty men shall cry bitterly to rocks and mountains to shelter them; but in vain. Observe how emphatically the prophet speaks of this day approaching (v. 15): It is a day of wrath, God's wrath, wrath in perfection, wrath to the utmost. It will be a day of trouble and distress to the sinners; they shall be in pain, and shall see no ways of easing or helping themselves. The miseries of the damned are summed up (perhaps with reference to this) in the indignation and wrath of God, which are the cause, and the tribulation and anguish of the sinner's soul, which are the effect, Rom. ii. 8, 9. It will be a day of trouble and distress to the inhabitants, and a day of wasteness and desolation to the whole land; that fruitful land shall be turned into a wilderness. It shall be a day of darkness and gloominess; every thing shall look dismal, and there shall not be the least gleam of comfort, or glimpse of hope; look round, and it is all black. It is a day of clouds and thick darkness; there is not only nothing encouraging, but every thing threatening; the thick clouds are big with storms and tempests.
III. It is spoken of as a destroying day, v. 16, 17. It shall be destroying, 1. To places, even the strongest and best fortified: A day of the trumpet and alarm against the fenced cities, to break into them, and against the high towers, to bring them down; for what forts, what fences, can hold out against the wrath of God? 2. To persons (v. 17): "I will bring distress upon men, the strongest and stoutest of men; their hearts and hands shall fail them; they shall walk like blind men, wandering endlessly, because they have sinned against the Lord." Note, Those that walk as bad men will justly be left to walk as blind men, always in the dark, in doubt and danger, without any guide or comfort, and falling at length into the ditch. Because they have sinned against the Lord he will deliver them into the hands of cruel enemies, that shall pour out their blood as dust, so profusely, and with as little regret, and their flesh shall be thrown as dung upon the dunghill.
IV. The destruction of that day will be unavoidable and universal, v. 18. 1. There shall be no escaping it by ransom: Neither their silver nor their gold, which they have hoarded up so covetously against the evil day, or which they have spent so prodigally to make friends for such a time, shall be able to deliver them in the day of the Lord's wrath. Another prophet borrowed these words from this, with reference to the same event, Ezek. vii. 19. Note, Riches profit not in the day of wrath, Prov. xi. 4. Nay, riches expose to the wrath of men (Eccl. v. 13.), and riches abused to the wrath of God. 2. There shall be no escaping it by flight or concealment; for the whole land shall be devoured by the fire of his jealousy, and where then can a hiding-place be found? See what the fire of God's jealousy is, and what the force of it; it will devour whole lands; how then can particular persons stand before it? He shall make riddance, a speedy riddance, of all those that dwell in the land, as the husbandman, when he rids his ground, cuts up all the briers and thorns for the fire. Note, Sometimes the judgments of God make riddance, even utter riddance, with sinful nations, a speedy riddance; their destruction is effected, is completed, in a little time. Let not sinners be laid asleep by the patience of God, for when the measure of their iniquity is full his justice will both overtake and overcome, will make quick work and thorough work.
Adam Clarke: Commentary on the Bible - 1831
1:14: The great day of the Lord is near - It commenced with the death of the good king Josiah, who was slain by Pharaoh-necho at Megiddo, and continued to the destruction of Jerusalem by Nebuchadnezzar.
Albert Barnes: Notes on the Bible - 1834
1:14: The great Day of the Lord is near - The prophet again expands the words of Joel, accumulating words expressive of the terrors of that Day, showing that though "the great and very terrible Day of the Lord" Joe 2:31, (Joel had said) "a day of darkness and gloominess, of clouds and of thick darkness" Joe 2:2, "which was then coming and nigh at hand" Joe 2:1, had come and was gone, it was only a forerunner of others; none of them final; but each, because it "was" a judgment and an instance of the justice of God, an earnest and forerunner of other judgments to the end. Again, "a great Day of the Lord was near." This Day had itself, so to speak, many hours and divisions of the day. But each hour tolleth the same knell of approaching doom. Each calamity in the miserable reigns of the sons of Josiah was one stroke in the passing-bell, until the de struction of Jerusalem by the Chaldaeans, for the time closed it.
The judgment was complete. The completeness of that excision made it the more an image of every other like day until the final destruction of all which, although around or near to Christ, shall in the Great Day be found not to be His, but to have rejected Him. Jerome: "Truly was vengeance required, 'from the blood of righteous Abel to the blood of Zechariah, whom they slew between the temple and the altar' Mat 23:35, and at last when they said of the Son of God, "His blood be upon us and upon our children" Mat 27:25, they experienced a bitter day, because they had provoked the Lord to bitterness; a Day, appointed by the Lord, in which not the weak only but the mighty shall be bowed down, and wrath shall come upon them to the end. For often before they endured the wrath of the Lord, but that wrath was not to the uttermost. What need now to describe how great calamities they endured in both captivities, and how they who rejected the light of the Lord, walked in darkness and thick darkness, and they who would not hear the trumpet of the solemn feast-days, heard the shout of the enemy.
But of the "fenced cities" and "lofty corner-towers" of Judaea, which are until now destroyed even to the ground, the eyes, I deem, can judge better than the ears. We especially, now living in that province, can see, can prove what is written. We scarcely discern slight traces of ruins of what once were great cities. At Shiloh, where was the tabernacle and ark of the testament of the Lord, scarcely the foundations of the altar are shown. Rama and Bethoron and the other noble cities built by Solomon, are shown to be little villages. Let us read Joseplius and the prophecy of Zephaniah; we shall see his history before our eyes. And this must be said not only of the captivity, but even to the present day. The treacherous farmers, having slain the servants, and, at last, the Son of God, are pRev_ented from entering Jerusalem, except to wail, and they purchase at a price leave to weep the ruin of their city, so that they who once bought the Blood of Christ, buy their tears; not even their tears are costless.
You may see on the day that Jerusalem was taken and destroyed by the Romans, a people in mourning come, decrepit old women and old men, in aged and ragged wretchedness, showing in their bodies and in their guise the wrath of the Lord. The hapless crowd is gathered, and amid the gleaming of the Cross of Christ, and the radiant glory of His Resurrection, the standard also of the Cross shining from Mount Olivet, you may see the people, piteous but unpitied, bewail the ruins of their temple, tears still on their cheeks, their arms livid and their hair disheveled, and the soldier asketh a guerdon, that they may be allowed to weep longer. And doth any, when he seeth this, doubt of the "day of trouble and distress, the day of darkness and gloominess, the day of clouds and thick darkness, the day of the trumpet and alarm?" For they have also trumpets in their sorrow, and, according to the prophecy, the voice of "the solemn feast-day is turned into mourning." They wail over the ashes of the sanctuary and the altar destroyed, and over cities once fenced, and over the high towers of the temple, from which they once cast headlong James the brother of the Lord."
But referring the Day of the Lord to the end of the world or the close of the life of each, it too is near; near, the prophet adds to impress the more its nearness, for it is at hand to each; and when eternity shall come, all time shall seem like a moment, "A thousand years, when past, are like a watch in the night" Psa 90:4; one fourth part of one night.
And hasteth greatly - For time whirls on more rapidly to each, year by year, and when God's judgments draw near, the tokens of them thicken, and troubles sweep one over the other, events jostle against each other. The voice of the day of the Lord. That Day, when it cometh, shall leave no one in doubt what it meaneth; it shall give no uncertain sound, but shall, trumpet-tongued, proclaim the holiness and justice of Almighty God; its voice shall be the Voice of Christ, which "all that are in the graves shall hear and come forth; they that have done good, unto the resurrection of life; and they that have done evil unto the resurrection of damnation" Joh 5:28-29.
"The mighty men shall cry there bitterly, for "bitter is the remembrance of death to a man that liveth at rest in his possessions, unto the man that hath nothing to vex him, and that hath prosperity in all things" (Ecclesiasticus 41:1); and, "There is no mighty man that hath power over the spirit to retain the spirit; neither hath he power in the day of death; and there is no discharge in that war; neither shall wickedness deliver those that are given to it" Ecc 8:8. Rather, wrath shall come upon "the kings" of the earth, "and the great men and the rich men and the mighty men, and" they shall will to "hide" themselves "from the Face of Him that sitteth on the Throne and from the wrath of the Lamb, for the great Day of His wrath is come: and who shall be able to stand?" Rev 6:15-17.
The mighty men shall cry there bitterly - The prophet has spoken of time, "the day of the Lord." He points out the more vividly the unseen sight and place, "there;" so David says, "There they feared a fear" Psa 14:5. He sees the place; he hears the bitter cry. So near is it in fact; so close the connection of cause and effect, of sin and punishment. There shall be a great and bitter cry, when there shall be no place for repentance. It shall be a mighty cry, but mighty in the bitterness of its distress. "Mighty men shall be mightily tormented" (Wisd. 6:6), that is, those who have been mighty against God, weak against Satan, and shall have used their might in his service.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: great: Zep 1:7; Jer 30:7; Eze 30:3; Joe 2:1, Joe 2:11, Joe 2:31; Mal 4:5; Act 2:20; Rev 6:17
it is: Eze 7:6, Eze 7:7, Eze 7:12, Eze 12:23; Amo 8:2; Phi 4:5; Jam 5:9; Pe2 2:3
even: Zep 1:10; Isa 22:4, Isa 22:5, Isa 66:6; Jer 25:36; Joe 2:11, Joe 3:16; Th1 4:16; Heb 12:26
the mighty: Isa 15:4, Isa 33:7; Jer 48:41; Rev 6:15-17
Carl Friedrich Keil and Franz Delitzsch
1:14
This judgment will not be delayed. To terrify the self-secure sinners out of their careless rest, Zephaniah now carries out still further the thought only hinted at in Zeph 1:7 of the near approach and terrible character of the judgment. Zeph 1:14. "The great day of Jehovah is near, near and hasting greatly. Hark! the day of Jehovah, bitterly crieth the hero there. Zeph 1:15. A day of fury is this day, a day of anguish and pressure, a day of devastation and desert, a day of darkness and gloom, a day of cloud and cloudy night. Zeph 1:16. A day of the trumpet and battering, over the fortified cities and high battlements." The day of Jehovah is called "the great day" with reference to its effects, as in Joel 2:11. The emphasis lies primarily, however, upon the qârōbh (is near), which is therefore repeated and strengthened by מהר מאד. מהר is not a piel participle with the Mem dropped, but an adjective form, which has sprung out of the adverbial use of the inf. abs. (cf. Ewald, 240, e). In the second hemistich the terrible character of this day is described. קול before yōm Yehōvâh (the day of Jehovah), at the head of an interjectional clause, has almost grown into an interjection (see at Is 13:4). The hero cries bitterly, because he cannot save himself, and must succumb to the power of the foe. Shâm, adv. loci, has not a temporal signification even here, but may be explained from the fact that in connection with the day the prophet is thinking of the field of battle, on which the hero perishes while fighting. In order to depict more fully the terrible character of this day, Zephaniah crowds together in Zeph 1:15 and Zeph 1:16 all the words supplied by the language to describe the terrors of the judgment. He first of all designates it as yōm ‛ebhrâh, the day of the overflowing wrath of God (cf. Zeph 1:18); then, according to the effect which the pouring out of the wrath of God produces upon men, as a day of distress and pressure (cf. Job 15:24), of devastation (שׁאה and משׁואה combined, as in Job 38:27; Job 30:3), and of the darkest cloudy night, after Joel 2:2; and lastly, in Zeph 1:16, indicating still more closely the nature of the judgment, as a day of the trumpet and the trumpet-blast, i.e., on which the clangour of the war-trumpets will be heard over all the fortifications and castles, and the enemy will attack, take, and destroy the fortified places amidst the blast of trumpets (cf. Amos 2:2). Pinnōth are the corners and battlements of the walls of the fortifications (2Chron 26:15).
Geneva 1599
1:14 The great day of the LORD [is] near, [it is] near, and hasteth greatly, [even] the voice of the day of the LORD: (k) the mighty man shall cry there bitterly.
(k) They that trusted in their own strength and condemned the Prophets of God.
John Gill
1:14 The great day of the Lord is near, it is near, and hasteth greatly,.... Not the day of judgment, but the day of God's vengeance upon the Jews, which yet bore some resemblance to that day of the Lord, and it may be therefore so called; as the destruction of Jerusalem by the Romans had some likeness to it, and therefore the signs of the one and of the other are given together by our Lord in Mt 24:1 and this was a day in which he would do great things, by the Chaldeans, and against the Jews; and this is represented as very "near"; and repeated again for the confirmation of it, and to arouse the thoughtless and careless about it, and who put away this evil day far from them; yea, it is said to make great haste, and to fly away swiftly, even faster than time usually does; though in common it has wings ascribed unto it:
even the voice of the day of the Lord; in which the Lord's voice will be heard; not his voice of grace and mercy, as in the day of salvation; but of wrath and vengeance, which will be terrible; hence it follows:
the mighty men shall cry there bitterly; not the voice of the mighty men besieging the city, making a hideous noise to animate the soldiers in making the assault, as some; but the mighty men within the city of Jerusalem besieged, who, when they see the city broken up, would be in the utmost terror, and cry bitterly, like women and children, being quite dismayed and dispirited; even the men of war upon the walls, and in the garrisons, with their officers and generals; and if this would be the case with them, how must it be thought to be with others, the weak and timorous?
John Wesley
1:14 The voice if the day - The day which will come with a great noise.
Robert Jamieson, A. R. Fausset and David Brown
1:14 voice of . . . day of . . . Lord--that is, Jehovah ushering in that day with a roar of vengeance against the guilty (Jer 25:30; Amos 1:2). They who will not now heed (Zeph 1:12) His voice by His prophets, must heed it when uttered by the avenging foe.
mighty . . . shall cry . . . bitterly--in hopeless despair; the might on which Jerusalem now prides itself, shall then fail utterly.
1:151:15: Օր բարկութեան օրն այն. օր նեղութեան եւ վտանգի. օր թշուառութեան եւ ապականութեան. օր խաւարի եւ միգի. օր ամպոյ եւ մառախղոյ.
15 այն օրը բարկութեան օր է, նեղութեան եւ վտանգի օր, թշուառութեան եւ կործանումի օր,
15 Այն օրը բարկութեան օր է. Նեղութեան ու տառապանքի օր, Կործանումի ու աւերումի օր, Խաւարի ու մէգի օր, Ամպի ու մառախուղի օր է։
Օր բարկութեան օրն այն, օր նեղութեան եւ վտանգի, օր թշուառութեան եւ ապականութեան, օր խաւարի եւ միգի, օր ամպոյ եւ մառախղոյ:

1:15: Օր բարկութեան օրն այն. օր նեղութեան եւ վտանգի. օր թշուառութեան եւ ապականութեան. օր խաւարի եւ միգի. օր ամպոյ եւ մառախղոյ.
15 այն օրը բարկութեան օր է, նեղութեան եւ վտանգի օր, թշուառութեան եւ կործանումի օր,
15 Այն օրը բարկութեան օր է. Նեղութեան ու տառապանքի օր, Կործանումի ու աւերումի օր, Խաւարի ու մէգի օր, Ամպի ու մառախուղի օր է։
zohrab-1805▾ eastern-1994▾ western am▾
1:151:15 День гнева день сей, день скорби и тесноты, день опустошения и разорения, день тьмы и мрака, день облака и мглы,
1:15 ἡμέρα ημερα day ὀργῆς οργη passion; temperament ἡ ο the ἡμέρα ημερα day ἐκείνη εκεινος that ἡμέρα ημερα day θλίψεως θλιψις pressure καὶ και and; even ἀνάγκης αναγκη compulsion; necessity ἡμέρα ημερα day ἀωρίας αωρια and; even ἀφανισμοῦ αφανισμος obscurity ἡμέρα ημερα day σκότους σκοτος dark καὶ και and; even γνόφου γνοφος gloom ἡμέρα ημερα day νεφέλης νεφελη cloud καὶ και and; even ὁμίχλης ομιχλη fog
1:15 יֹ֥ום yˌôm יֹום day עֶבְרָ֖ה ʕevrˌā עֶבְרָה anger הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the ה֑וּא hˈû הוּא he יֹ֧ום yˈôm יֹום day צָרָ֣ה ṣārˈā צָרָה distress וּ û וְ and מְצוּקָ֗ה mᵊṣûqˈā מְצוּקָה stress יֹ֤ום yˈôm יֹום day שֹׁאָה֙ šōʔˌā שֹׁואָה trouble וּ û וְ and מְשֹׁואָ֔ה mᵊšôʔˈā מְשֹׁואָה desolation יֹ֥ום yˌôm יֹום day חֹ֨שֶׁךְ֙ ḥˈōšeḵ חֹשֶׁךְ darkness וַ wa וְ and אֲפֵלָ֔ה ʔᵃfēlˈā אֲפֵלָה darkness יֹ֥ום yˌôm יֹום day עָנָ֖ן ʕānˌān עָנָן cloud וַ wa וְ and עֲרָפֶֽל׃ ʕᵃrāfˈel עֲרָפֶל darkness
1:15. dies irae dies illa dies tribulationis et angustiae dies calamitatis et miseriae dies tenebrarum et caliginis dies nebulae et turbinisThat day is a day of wrath, a day of tribulation and distress, a day of calamity and misery, a day of darkness and obscurity, a day of clouds and whirlwinds,
15. That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness,
1:15. That day is a day of wrath, a day of tribulation and anguish, a day of calamity and misery, a day of darkness and gloom, a day of clouds and whirlwinds,
1:15. That day [is] a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness,
That day [is] a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness:

1:15 День гнева день сей, день скорби и тесноты, день опустошения и разорения, день тьмы и мрака, день облака и мглы,
1:15
ἡμέρα ημερα day
ὀργῆς οργη passion; temperament
ο the
ἡμέρα ημερα day
ἐκείνη εκεινος that
ἡμέρα ημερα day
θλίψεως θλιψις pressure
καὶ και and; even
ἀνάγκης αναγκη compulsion; necessity
ἡμέρα ημερα day
ἀωρίας αωρια and; even
ἀφανισμοῦ αφανισμος obscurity
ἡμέρα ημερα day
σκότους σκοτος dark
καὶ και and; even
γνόφου γνοφος gloom
ἡμέρα ημερα day
νεφέλης νεφελη cloud
καὶ και and; even
ὁμίχλης ομιχλη fog
1:15
יֹ֥ום yˌôm יֹום day
עֶבְרָ֖ה ʕevrˌā עֶבְרָה anger
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
ה֑וּא hˈû הוּא he
יֹ֧ום yˈôm יֹום day
צָרָ֣ה ṣārˈā צָרָה distress
וּ û וְ and
מְצוּקָ֗ה mᵊṣûqˈā מְצוּקָה stress
יֹ֤ום yˈôm יֹום day
שֹׁאָה֙ šōʔˌā שֹׁואָה trouble
וּ û וְ and
מְשֹׁואָ֔ה mᵊšôʔˈā מְשֹׁואָה desolation
יֹ֥ום yˌôm יֹום day
חֹ֨שֶׁךְ֙ ḥˈōšeḵ חֹשֶׁךְ darkness
וַ wa וְ and
אֲפֵלָ֔ה ʔᵃfēlˈā אֲפֵלָה darkness
יֹ֥ום yˌôm יֹום day
עָנָ֖ן ʕānˌān עָנָן cloud
וַ wa וְ and
עֲרָפֶֽל׃ ʕᵃrāfˈel עֲרָפֶל darkness
1:15. dies irae dies illa dies tribulationis et angustiae dies calamitatis et miseriae dies tenebrarum et caliginis dies nebulae et turbinis
That day is a day of wrath, a day of tribulation and distress, a day of calamity and misery, a day of darkness and obscurity, a day of clouds and whirlwinds,
1:15. That day is a day of wrath, a day of tribulation and anguish, a day of calamity and misery, a day of darkness and gloom, a day of clouds and whirlwinds,
1:15. That day [is] a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:15: That day is a day of wrath - See Isa 22:5 (note); Jer 30:7 (note); Joe 2:2 (note), Joe 2:11 (note); Amo 5:18 (note); Zep 1:18 (note), and the notes there. From the fourteenth to the sixteenth verse inclusive there is a most beautiful amplification of the disasters that were coming on Jerusalem; the invasion, incursion, attack, carnage, confusion, horrible din occasioned by the sound of the trumpet, the cries of the people, and the shrieks and groans of the dying, are pointed out with great force and mighty effect.
Albert Barnes: Notes on the Bible - 1834
1:15: A day of wrath - In which all the wrath of Almighty God, which evil angels and evil men have treasured to them for that day, shall be poured out: "the" day of wrath, because then they shall be brought face to face before the presence of God, but thenceforth they shall be cast out of it foRev_er.
A day of trouble and distress - Both words express, how anguish shall narrow and hem them in; so that there shall be no escape; above them, God displeased; below, the flames of Hell; around, devils to drag them away, and Angels casting them forth "in bundles to burn them;" without, "the books" which shall be opened;" and within, conscience leaving them no escape.
A day of wasteness and desolation - In which all things shall return to their primeval void, before "the Spirit of God brooded upon the face of the waters," His presence being altogether withdrawn.
A day of darkness and gloominess - For sun and moon shall lose their brightness, and no brightness from the Lamb shall shine upon the wicked, but they shall be driven into "outer darkness."
A day of clouds and thick darkness - Hiding from them the Face of the Sun of Righteousness, and covering Him, so that their "prayers should not pass through" Lam 3:44.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: is: Zep 1:18, Zep 2:2; Isa 22:5; Jer 30:7; Amo 5:18-20; Luk 21:22, Luk 21:23; Rom 2:5; Pe2 3:7; Rev 6:17
a day of darkness: Job 3:4-8; Joe 2:2, Joe 2:11
John Gill
1:15 That day is a day of wrath,.... Both of the wrath of God against his people for their sins; these judgments being the effects of his wrath, provoked by their iniquities; and of the wrath and cruelty of the Chaldeans, exercised in a furious manner:
a day of trouble and distress; to the inhabitants of Jerusalem, they being taken and led captive, their houses plundered and demolished, and the whole city and temple laid in ruins:
a day of wasteness and desolation; of the whole country of Judea, and the metropolis of it; of their houses, fields, and vineyards:
a day of darkness and gloominess, a day of clouds and thick darkness: as it might be in a natural sense; the displeasure of God being shown in the very heavens, by the darkness and gloominess of them, and the thick clouds with which they were covered; and made still more dark and gloomy by the burning of the city, and the smoke of it; and, in such circumstances, gloominess and melancholy must sit upon the minds of men: and thick clouds and darkness portend greater troubles and calamities coming on; and the whole is expressive of great adversity; for, as light frequently designs prosperity, so darkness adversity.
John Wesley
1:15 A day - Of unparalleled calamities.
Robert Jamieson, A. R. Fausset and David Brown
1:15 wasteness . . . desolation--The Hebrew terms by their similarity of sounds, Shoah, Umeshoah, express the dreary monotony of desolation (see on Nahum 2:10).
1:161:16: օր փողոյ եւ աղաղակի ՚ի վերայ ամուր քաղաքաց, եւ ՚ի վերայ անկեանց բարձանց։
16 խաւարի եւ մէգի օր, ամպի եւ մառախուղի օր, շեփորի եւ աղաղակի օր ամուր քաղաքների եւ բարձր աշտարակների դէմ:
16 Պարսպապատ քաղաքներու դէմ Եւ բարձր աշտարակներու դէմ փողի ու աղաղակի օր է։
օր փողոյ եւ աղաղակի ի վերայ ամուր քաղաքաց, եւ ի վերայ անկեանց բարձանց:

1:16: օր փողոյ եւ աղաղակի ՚ի վերայ ամուր քաղաքաց, եւ ՚ի վերայ անկեանց բարձանց։
16 խաւարի եւ մէգի օր, ամպի եւ մառախուղի օր, շեփորի եւ աղաղակի օր ամուր քաղաքների եւ բարձր աշտարակների դէմ:
16 Պարսպապատ քաղաքներու դէմ Եւ բարձր աշտարակներու դէմ փողի ու աղաղակի օր է։
zohrab-1805▾ eastern-1994▾ western am▾
1:161:16 день трубы и бранного крика против укрепленных городов и высоких башен.
1:16 ἡμέρα ημερα day σάλπιγγος σαλπιγξ trumpet καὶ και and; even κραυγῆς κραυγη cry; outcry ἐπὶ επι in; on τὰς ο the πόλεις πολις city τὰς ο the ὀχυρὰς οχυρος and; even ἐπὶ επι in; on τὰς ο the γωνίας γωνια corner τὰς ο the ὑψηλάς υψηλος high; lofty
1:16 יֹ֥ום yˌôm יֹום day שֹׁופָ֖ר šôfˌār שֹׁופָר horn וּ û וְ and תְרוּעָ֑ה ṯᵊrûʕˈā תְּרוּעָה shouting עַ֚ל ˈʕal עַל upon הֶ he הַ the עָרִ֣ים ʕārˈîm עִיר town הַ ha הַ the בְּצֻרֹ֔ות bbᵊṣurˈôṯ בָּצוּר fortified וְ wᵊ וְ and עַ֖ל ʕˌal עַל upon הַ ha הַ the פִּנֹּ֥ות ppinnˌôṯ פִּנָּה corner הַ ha הַ the גְּבֹהֹֽות׃ ggᵊvōhˈôṯ גָּבֹהַּ high
1:16. dies tubae et clangoris super civitates munitas et super angulos excelsosA day of the trumpet and alarm against the fenced cities, and against the high bulwarks.
16. a day of the trumpet and alarm, against the fenced cities, and against the high battlements.
1:16. a day of the trumpet and the trumpet blast over fortified cities and over exalted ramparts.
1:16. A day of the trumpet and alarm against the fenced cities, and against the high towers.
A day of the trumpet and alarm against the fenced cities, and against the high towers:

1:16 день трубы и бранного крика против укрепленных городов и высоких башен.
1:16
ἡμέρα ημερα day
σάλπιγγος σαλπιγξ trumpet
καὶ και and; even
κραυγῆς κραυγη cry; outcry
ἐπὶ επι in; on
τὰς ο the
πόλεις πολις city
τὰς ο the
ὀχυρὰς οχυρος and; even
ἐπὶ επι in; on
τὰς ο the
γωνίας γωνια corner
τὰς ο the
ὑψηλάς υψηλος high; lofty
1:16
יֹ֥ום yˌôm יֹום day
שֹׁופָ֖ר šôfˌār שֹׁופָר horn
וּ û וְ and
תְרוּעָ֑ה ṯᵊrûʕˈā תְּרוּעָה shouting
עַ֚ל ˈʕal עַל upon
הֶ he הַ the
עָרִ֣ים ʕārˈîm עִיר town
הַ ha הַ the
בְּצֻרֹ֔ות bbᵊṣurˈôṯ בָּצוּר fortified
וְ wᵊ וְ and
עַ֖ל ʕˌal עַל upon
הַ ha הַ the
פִּנֹּ֥ות ppinnˌôṯ פִּנָּה corner
הַ ha הַ the
גְּבֹהֹֽות׃ ggᵊvōhˈôṯ גָּבֹהַּ high
1:16. dies tubae et clangoris super civitates munitas et super angulos excelsos
A day of the trumpet and alarm against the fenced cities, and against the high bulwarks.
1:16. a day of the trumpet and the trumpet blast over fortified cities and over exalted ramparts.
1:16. A day of the trumpet and alarm against the fenced cities, and against the high towers.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
1:16: A day of the trumpet and alarm - o that is, of the loud blast of the trumpet, which sounds alarm and causes it. The word is especially the shrill loud noise of the trumpet (for sacred purposes in Israel itself, as ruling all the movements of the tabernacle and accompanying their feasts); then also of the "battle cry." They had not listened to the voice of the trumpet, as it called them to holy service; now they shall hear "the voice of the Archangel and the trump of God" Th1 4:16.
Against the high towers - Literally, "corners" , and so "corner-towers." This peculiarity describes Jerusalem, whose walls "were made artificially standing in a line curved inwards, so that the flanks of assailants might be exposed." By this same name Jdg 20:2; Sa1 14:38; Isa 19:13; Zac 10:4 are called the mighty men and chiefs of the people, who, humanly speaking, hold it together and support it; on these chiefs in rebellion against God, whether devils or evil men, shall punishment greatly fall.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: day: Isa 59:10; Jer 4:19, Jer 4:20, Jer 6:1, Jer 8:16; Hos 5:8, Hos 8:1; Amo 3:6; Hab 1:6-10; Hab 3:6
and against: Psa 48:12, Psa 48:13; Isa 2:12-15, Isa 32:14
John Gill
1:16 A day of the trumpet and alarm against the fenced cities,.... The trumpet of the enemy, sounding the alarm of war against the fenced cities of Judea, which were taken before Jerusalem; calling and gathering the soldiers together, and animating them to the assault of them; and blowing them in a way of triumph; and as expressive of victory, having got possession of them:
and against the high towers; or "corners" (x); towers being usually built corner-wise, and full of corners, and on the corners of walls of cities; sometimes these signify princes, magistrates, and great men, Zech 10:4.
(x) "pinnas", Montanus, Castalio; "angulos", Junius & Tremellius, Burkius.
Robert Jamieson, A. R. Fausset and David Brown
1:16 the trumpet--namely, of the besieging enemy (Amos 2:2).
alarm--the war shout [MAURER].
towers--literally "angles"; for city walls used not to be built in a direct line, but with sinuous curves and angles, so that besiegers advancing might be assailed not only in front, but on both sides, caught as it were in a cul-de-sac; towers were built especially at the angles. So TACITUS describes the walls of Jerusalem [Histories, 5.11.7].
1:171:17: Եւ նեղեցից զմարդիկ, եւ գնասցեն իբրեւ զկոյրս. զի Տեառն մեղան, եւ առին զանուն նորա ՚ի վերայ սնոտեաց. որք ո՛չ ինչ կարասցեն օգնել նոցա. եւ հեղցէ զարիւն նոցա իբրեւ զհող, եւ զմարմինս նոցա իբրեւ զաղբ[10746]։ [10746] Ոմանք. Ոչինչ կարացին օգ՛՛։
17 «Մարդկանց նեղութեան կը մատնեմ, եւ նրանք կոյրերի պէս կ’ընթանան, քանի որ մեղանչեցին Տիրոջ դէմ եւ նրա անունը դրեցին սնոտիների վրայ, որոնք ոչնչով չկարողացան օգնել նրանց. կը թափուի նրանց արիւնը հողի նման եւ նրանց մարմինը՝ աղբի պէս»:
17 Մարդիկ նեղութեան մէջ պիտի ձգեմ Կոյրերու պէս պիտի պտըտին, Քանզի Տէրոջը դէմ մեղք գործեցին։Անոնց արիւնը՝ փոշիի պէս Ու մարմինները աղբի պէս պիտի թափուին։
Եւ նեղեցից զմարդիկ, եւ գնասցեն իբրեւ զկոյրս. զի Տեառն մեղան, եւ [14]առին զանուն նորա ի վերայ սնոտեաց, որք ոչ ինչ կարացին օգնել նոցա. եւ հեղցէ զարիւն`` նոցա իբրեւ զհող, եւ [15]զմարմինս նոցա իբրեւ զաղբ:

1:17: Եւ նեղեցից զմարդիկ, եւ գնասցեն իբրեւ զկոյրս. զի Տեառն մեղան, եւ առին զանուն նորա ՚ի վերայ սնոտեաց. որք ո՛չ ինչ կարասցեն օգնել նոցա. եւ հեղցէ զարիւն նոցա իբրեւ զհող, եւ զմարմինս նոցա իբրեւ զաղբ[10746]։
[10746] Ոմանք. Ոչինչ կարացին օգ՛՛։
17 «Մարդկանց նեղութեան կը մատնեմ, եւ նրանք կոյրերի պէս կ’ընթանան, քանի որ մեղանչեցին Տիրոջ դէմ եւ նրա անունը դրեցին սնոտիների վրայ, որոնք ոչնչով չկարողացան օգնել նրանց. կը թափուի նրանց արիւնը հողի նման եւ նրանց մարմինը՝ աղբի պէս»:
17 Մարդիկ նեղութեան մէջ պիտի ձգեմ Կոյրերու պէս պիտի պտըտին, Քանզի Տէրոջը դէմ մեղք գործեցին։Անոնց արիւնը՝ փոշիի պէս Ու մարմինները աղբի պէս պիտի թափուին։
zohrab-1805▾ eastern-1994▾ western am▾
1:171:17 И Я стесню людей, и они будут ходить, как слепые, потому что они согрешили против Господа, и разметана будет кровь их, как прах, и плоть их как помет.
1:17 καὶ και and; even ἐκθλίψω εκθλιβω the ἀνθρώπους ανθρωπος person; human καὶ και and; even πορεύσονται πορευομαι travel; go ὡς ως.1 as; how τυφλοί τυφλος blind ὅτι οτι since; that τῷ ο the κυρίῳ κυριος lord; master ἐξήμαρτον εξαμαρτανω and; even ἐκχεεῖ εκχεω pour out; drained τὸ ο the αἷμα αιμα blood; bloodstreams αὐτῶν αυτος he; him ὡς ως.1 as; how χοῦν χους.1 dust καὶ και and; even τὰς ο the σάρκας σαρξ flesh αὐτῶν αυτος he; him ὡς ως.1 as; how βόλβιτα βολβιτον dung; filth
1:17 וַ wa וְ and הֲצֵרֹ֣תִי hᵃṣērˈōṯî צרר wrap, be narrow לָ lā לְ to † הַ the אָדָ֗ם ʔāḏˈām אָדָם human, mankind וְ wᵊ וְ and הָֽלְכוּ֙ hˈālᵊḵû הלך walk כַּֽ kˈa כְּ as † הַ the עִוְרִ֔ים ʕiwrˈîm עִוֵּר blind כִּ֥י kˌî כִּי that לַֽ lˈa לְ to יהוָ֖ה [yhwˌāh] יְהוָה YHWH חָטָ֑אוּ ḥāṭˈāʔû חטא miss וְ wᵊ וְ and שֻׁפַּ֤ךְ šuppˈaḵ שׁפך pour דָּמָם֙ dāmˌām דָּם blood כֶּֽ kˈe כְּ as † הַ the עָפָ֔ר ʕāfˈār עָפָר dust וּ û וְ and לְחֻמָ֖ם lᵊḥumˌām לְחוּם [uncertain] כַּ ka כְּ as † הַ the גְּלָלִֽים׃ ggᵊlālˈîm גָּלָל dung
1:17. et tribulabo homines et ambulabunt ut caeci quia Domino peccaverunt et effundetur sanguis eorum sicut humus et corpus eorum sicut stercoraAnd I will distress men, and they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as earth, and their bodies as dung.
17. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the LORD: and their blood shall be poured out as dust, and their flesh as dung.
1:17. And I will trouble men, and they will walk like the blind, because they have sinned against the Lord. And their blood will be poured out like soil, and their bodies like manure.
1:17. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the LORD: and their blood shall be poured out as dust, and their flesh as the dung.
And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the LORD: and their blood shall be poured out as dust, and their flesh as the dung:

1:17 И Я стесню людей, и они будут ходить, как слепые, потому что они согрешили против Господа, и разметана будет кровь их, как прах, и плоть их как помет.
1:17
καὶ και and; even
ἐκθλίψω εκθλιβω the
ἀνθρώπους ανθρωπος person; human
καὶ και and; even
πορεύσονται πορευομαι travel; go
ὡς ως.1 as; how
τυφλοί τυφλος blind
ὅτι οτι since; that
τῷ ο the
κυρίῳ κυριος lord; master
ἐξήμαρτον εξαμαρτανω and; even
ἐκχεεῖ εκχεω pour out; drained
τὸ ο the
αἷμα αιμα blood; bloodstreams
αὐτῶν αυτος he; him
ὡς ως.1 as; how
χοῦν χους.1 dust
καὶ και and; even
τὰς ο the
σάρκας σαρξ flesh
αὐτῶν αυτος he; him
ὡς ως.1 as; how
βόλβιτα βολβιτον dung; filth
1:17
וַ wa וְ and
הֲצֵרֹ֣תִי hᵃṣērˈōṯî צרר wrap, be narrow
לָ לְ to
הַ the
אָדָ֗ם ʔāḏˈām אָדָם human, mankind
וְ wᵊ וְ and
הָֽלְכוּ֙ hˈālᵊḵû הלך walk
כַּֽ kˈa כְּ as
הַ the
עִוְרִ֔ים ʕiwrˈîm עִוֵּר blind
כִּ֥י kˌî כִּי that
לַֽ lˈa לְ to
יהוָ֖ה [yhwˌāh] יְהוָה YHWH
חָטָ֑אוּ ḥāṭˈāʔû חטא miss
וְ wᵊ וְ and
שֻׁפַּ֤ךְ šuppˈaḵ שׁפך pour
דָּמָם֙ dāmˌām דָּם blood
כֶּֽ kˈe כְּ as
הַ the
עָפָ֔ר ʕāfˈār עָפָר dust
וּ û וְ and
לְחֻמָ֖ם lᵊḥumˌām לְחוּם [uncertain]
כַּ ka כְּ as
הַ the
גְּלָלִֽים׃ ggᵊlālˈîm גָּלָל dung
1:17. et tribulabo homines et ambulabunt ut caeci quia Domino peccaverunt et effundetur sanguis eorum sicut humus et corpus eorum sicut stercora
And I will distress men, and they shall walk like blind men, because they have sinned against the Lord: and their blood shall be poured out as earth, and their bodies as dung.
1:17. And I will trouble men, and they will walk like the blind, because they have sinned against the Lord. And their blood will be poured out like soil, and their bodies like manure.
1:17. And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the LORD: and their blood shall be poured out as dust, and their flesh as the dung.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:17: They shall walk like blind men - Be in the most perplexing doubt and uncertainty; and while in this state, have their blood poured out by the sword of their enemies, and their flesh trodden under foot.
Albert Barnes: Notes on the Bible - 1834
1:17: I will bring distress upon men - I will hem them in, in anguish on all sides. God Himself shall meet them with His terrors, wheRev_er they turn. "I will hem them in, that they may find it so" .
That they shall walk like blind men - Utterly bereft of counsel, seeing no more than the blind which way to turn, grasping blindly and franticly at anything, and going on headlong to their own destruction. So God forewarned them in the law; "Thou shalt grope at noon day, as the blind gropeth in darkness" jer 10:29; and Job, of the wicked generally, "They meet with the darkness in the day-time, and grope in the noon-day as in the night" Job 5:14; and, "They grope in the dark without light, and He maketh them to stagger like a drunken man" Job 12:25; and Isaiah foretelling of those times, "We grope for the wall, as the blind; and we grope, as if we had no eyes; we stumble in the noon-day as in the night. Because they have sinned against the Lord" Isa 59:10, and so He hath turned their wisdom into foolishness, and since they have despised Him, He hath made them objects of contempt. "Their blood shall be poured out like dust" Sa1 2:30, as abundant and as valueless; utterly disregarded by Him, as Asaph complains, "their blood have they shed like water" Psa 79:3; contemptible and disgusting as what is vilest; "their flesh as the dung," refuse, decayed, putrefied, offensive, enriching by its decay the land, which had been the scene of their luxuries and oppressions. Yet, the most offensive disgusting physical corruption is but a faint image of the defilement of sin. This punishment, in which the carrion remains should be entombed only in the bowels of vultures and dogs, was especially threatened to Jehoiakim; "He shall be buried with the burial of an ass, dragged and cast forth beyond the gates of Jerusalem" Jer 22:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: they shall: Deu 28:28, Deu 28:29; Psa 79:3; Isa 29:10, Isa 59:9, Isa 59:10; Lam 4:14; Mat 15:14; Joh 9:40, Joh 9:41; Rom 11:7, Rom 11:25; Co2 4:4; Pe2 1:9; Jo1 2:11; Rev 3:17
because: Isa 24:5, Isa 24:6, Isa 50:1, Isa 59:12-15; Jer 2:17, Jer 2:19, Jer 4:18; Lam 1:8, Lam 1:14, Lam 1:18, Lam 4:13-15; Lam 5:16, Lam 5:17; Eze 22:25-31; Dan 9:5-19; Mic 3:9-12, Mic 7:13
and their blood: Kg2 9:33-37; Psa 79:2, Psa 79:3, Psa 83:10; Jer 9:21, Jer 9:22, Jer 15:3, Jer 16:4-6, Jer 18:21; Lam 2:21, Lam 4:14; Amo 4:10
Carl Friedrich Keil and Franz Delitzsch
1:17
In the midst of this tribulation the sinners will perish without counsel or help. Zeph 1:17. "And I make it strait for men, and they will walk like blind men, because they have sinned against Jehovah; and their blood will be poured out like dust, and their flesh like dung. Zeph 1:18. Even their silver, even their gold, will not be able to save them on the day of Jehovah's fury, and in the fire of His wrath will the whole earth be devoured; for He will make an end, yea a sudden one, to all the inhabitants of the earth." והצרתי reminds of the threat of Moses in Deut 28:52, to which Zephaniah alluded in Zeph 1:16. And in הלכוּ כּעורים the allusion to Deut 28:29 is also unmistakeable. To walk like the blind, i.e., to seek a way out of the trouble without finding one. This distress God sends, because they have sinned against Him, by falling away from Him through idolatry and the transgression of His commandments, as already shown in Zeph 1:4-12. But the punishment will be terrible. Their blood will be poured out like dust. The point of comparison is not the quantity, as in Gen 13:16 and others, but the worthlessness of dust, as in 4Kings 13:7 and Is 49:23. The blood is thought as little of as the dust which is trodden under foot. Lechūm, which occurs again in Job 20:23, means flesh (as in the Arabic), not food. The verb shâphakh, to pour out, is also to be taken per zeugma in connection with this clause, though without there being any necessity to associate it with 2Kings 20:10, and regard lechūm as referring to the bowels. For the fact itself, compare 3Kings 14:10 and Jer 9:21. In order to cut off all hope on deliverance from the rich and distinguished sinners, the prophet adds in Zeph 1:18 : Even with silver and gold will they not be able to save their lives. The enemy will give no heed to this (cf. Is 13:17; Jer 4:30; Ezek 7:19) in the day that the Lord will pour out His fury upon the ungodly, to destroy the whole earth with the fire of His wrathful jealousy (cf. Deut 4:24). By kol-hâ'ârets we might understand the whole of the land of Judah, if we looked at what immediately precedes it. But if we bear in mind that the threat commenced with judgment upon the whole earth (Zeph 1:2, Zeph 1:3), and that it here returns to its starting-point, to round off the picture, there can be no doubt that the whole earth is intended. The reason assigned for this threat in Zeph 1:18 is formed after Is 10:23; but the expression is strengthened by the use of אך־נבהלה instead of ונחרצה, the word round in Isaiah. Kâlâh: the finishing stroke, as in Isaiah l.c. (see at Nahum 1:8). אך, only, equivalent to "not otherwise than," i.e., assuredly. נבהלה is used as a substantive, and is synonymous with behâlâh, sudden destruction, in Is 65:23. The construction with 'ēth accus. as in Nahum 1:8.
John Gill
1:17 And I will bring distress upon men,.... Not upon men in general, but particularly on the men of Judea, and inhabitants of Jerusalem; and especially those that were in the fenced cities and high towers; and who might think themselves safe and secure; but, being besieged, should be distressed with famine and pestilence, and with the enemy; and more especially when stormed, and a breach made, and the enemy just entering:
that they shall walk like blind men; not knowing which way to go, where to turn themselves, what methods to take, or course to steer, no more than a blind man. The phrase is expressive of their being at their wits' ends, void of all thought and consultation:
because they have sinned against the Lord; and therefore he gives them up, not only into the hand of the enemy, but unto an infatuation of spirit, and a judicial blindness of mind:
and their blood shall be poured out as dust; in great quantities, like that, without any regard to it, without showing any mercy, and as if it was of no more value than the dust of the earth. The Targum is,
"their blood shall be poured out into the dust;''
or on it, and be drunk up by it:
and their flesh as the dung; or their carcasses, as the same paraphrase; that is, their dead bodies shall lie unburied, and rot, and putrefy, and shall be cast upon fields like dung, to fatten them. The word for "flesh", in the Hebrew language, signifies bread or food; because dead bodies are food for worms; but in the Arabic language, as Aben Ezra and Jarchi observe, it signifies "flesh".
John Wesley
1:17 Like blind men - Not knowing where to go. As dust - As abundantly, and as carelessly as dust in the highway.
Robert Jamieson, A. R. Fausset and David Brown
1:17 like blind men--unable to see whither to turn themselves so as to find an escape from existing evils.
flesh--Hebrew, "bread"; so the Arabic term for "bread" is used for "flesh" (Mt 26:26).
1:181:18: Արծաթ նոցա եւ ոսկի մի՛ կարասցեն փրկել զնոսա յաւուր բարկութեան Տեառն. եւ հրով նախանձու նորա մաշեսցի ամենայն երկիր. զի վախճան եւ տագնա՛պ արասցէ ՚ի վերայ ամենայն բնակչաց երկրի[10747]։[10747] Ոմանք. Մի՛ կարասցէ փրկել։
18 Նրանց արծաթն ու ոսկին նրանց չի կարողանայ փրկել Տիրոջ բարկութեան օրը, եւ նրա վրէժխնդրութեան կրակով կը մաշուի ամբողջ երկիրը, որովհետեւ նա վախճան ու տագնապ կը բերի երկրի բոլոր բնակիչների վրայ:
18 Տէրոջը բարկութեան օրը Անոնց արծաթն ու ոսկին անգամ Զանոնք ազատելու կարող պիտի չըլլան։Բոլոր երկիրը անոր նախանձին կրակովը պիտի սպառի, Քանզի անիկա խիստ շուտով երկրի բոլոր բնակիչները պիտի հատցնէ։
Արծաթ նոցա եւ ոսկի մի՛ կարասցեն փրկել զնոսա յաւուր բարկութեան Տեառն, եւ հրով նախանձու նորա մաշեսցի ամենայն երկիր. զի վախճան [16]եւ տագնապ`` արասցէ ի վերայ ամենայն բնակչաց երկրի:

1:18: Արծաթ նոցա եւ ոսկի մի՛ կարասցեն փրկել զնոսա յաւուր բարկութեան Տեառն. եւ հրով նախանձու նորա մաշեսցի ամենայն երկիր. զի վախճան եւ տագնա՛պ արասցէ ՚ի վերայ ամենայն բնակչաց երկրի[10747]։
[10747] Ոմանք. Մի՛ կարասցէ փրկել։
18 Նրանց արծաթն ու ոսկին նրանց չի կարողանայ փրկել Տիրոջ բարկութեան օրը, եւ նրա վրէժխնդրութեան կրակով կը մաշուի ամբողջ երկիրը, որովհետեւ նա վախճան ու տագնապ կը բերի երկրի բոլոր բնակիչների վրայ:
18 Տէրոջը բարկութեան օրը Անոնց արծաթն ու ոսկին անգամ Զանոնք ազատելու կարող պիտի չըլլան։Բոլոր երկիրը անոր նախանձին կրակովը պիտի սպառի, Քանզի անիկա խիստ շուտով երկրի բոլոր բնակիչները պիտի հատցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:181:18 Ни серебро их, ни золото их не может спасти их в день гнева Господа, и огнем ревности Его пожрана будет вся эта земля, ибо истребление, и притом внезапное, совершит Он над всеми жителями земли.
1:18 καὶ και and; even τὸ ο the ἀργύριον αργυριον silver piece; money αὐτῶν αυτος he; him καὶ και and; even τὸ ο the χρυσίον χρυσιον gold piece; gold leaf αὐτῶν αυτος he; him οὐ ου not μὴ μη not δύνηται δυναμαι able; can ἐξελέσθαι εξαιρεω extract; take out αὐτοὺς αυτος he; him ἐν εν in ἡμέρᾳ ημερα day ὀργῆς οργη passion; temperament κυρίου κυριος lord; master καὶ και and; even ἐν εν in πυρὶ πυρ fire ζήλους ζηλος zeal; jealousy αὐτοῦ αυτος he; him καταναλωθήσεται καταναλισκω consume πᾶσα πας all; every ἡ ο the γῆ γη earth; land διότι διοτι because; that συντέλειαν συντελεια consummation καὶ και and; even σπουδὴν σπουδη diligence; haste ποιήσει ποιεω do; make ἐπὶ επι in; on πάντας πας all; every τοὺς ο the κατοικοῦντας κατοικεω settle τὴν ο the γῆν γη earth; land
1:18 גַּם־ gam- גַּם even כַּסְפָּ֨ם kaspˌām כֶּסֶף silver גַּם־ gam- גַּם even זְהָבָ֜ם zᵊhāvˈām זָהָב gold לֹֽא־ lˈō- לֹא not יוּכַ֣ל yûḵˈal יכל be able לְ lᵊ לְ to הַצִּילָ֗ם haṣṣîlˈām נצל deliver בְּ bᵊ בְּ in יֹום֙ yôm יֹום day עֶבְרַ֣ת ʕevrˈaṯ עֶבְרָה anger יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and בְ vᵊ בְּ in אֵשׁ֙ ʔˌēš אֵשׁ fire קִנְאָתֹ֔ו qinʔāṯˈô קִנְאָה jealousy תֵּאָכֵ֖ל tēʔāḵˌēl אכל eat כָּל־ kol- כֹּל whole הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth כִּֽי־ kˈî- כִּי that כָלָ֤ה ḵālˈā כָּלָה destruction אַךְ־ ʔaḵ- אַךְ only נִבְהָלָה֙ nivhālˌā בהל disturb יַֽעֲשֶׂ֔ה yˈaʕᵃśˈeh עשׂה make אֵ֥ת ʔˌēṯ אֵת [object marker] כָּל־ kol- כֹּל whole יֹשְׁבֵ֖י yōšᵊvˌê ישׁב sit הָ hā הַ the אָֽרֶץ׃ ס ʔˈāreṣ . s אֶרֶץ earth
1:18. sed et argentum eorum et aurum eorum non poterit liberare eos in die irae Domini in igne zeli eius devorabitur omnis terra quia consummationem cum festinatione faciet cunctis habitantibus terramNeither shall their silver and their gold be able to deliver them in the day of the wrath of the Lord: all the land shall be devoured by the fire of his jealousy: for he shall make even a speedy destruction of all them that dwell in the land.
18. Neither their silver nor their gold shall be able to deliver them in the day of the LORD’S wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make an end, yea, a terrible end, of all them that dwell in the land.
1:18. Neither their silver, nor their gold, will be able to free them in the day of the wrath of the Lord. All the land will be devoured in the fire of his zeal, for with all speed, he will bring to consummation every inhabitant of the land.
1:18. Neither their silver nor their gold shall be able to deliver them in the day of the LORD’S wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land.
Neither their silver nor their gold shall be able to deliver them in the day of the LORD' S wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land:

1:18 Ни серебро их, ни золото их не может спасти их в день гнева Господа, и огнем ревности Его пожрана будет вся эта земля, ибо истребление, и притом внезапное, совершит Он над всеми жителями земли.
1:18
καὶ και and; even
τὸ ο the
ἀργύριον αργυριον silver piece; money
αὐτῶν αυτος he; him
καὶ και and; even
τὸ ο the
χρυσίον χρυσιον gold piece; gold leaf
αὐτῶν αυτος he; him
οὐ ου not
μὴ μη not
δύνηται δυναμαι able; can
ἐξελέσθαι εξαιρεω extract; take out
αὐτοὺς αυτος he; him
ἐν εν in
ἡμέρᾳ ημερα day
ὀργῆς οργη passion; temperament
κυρίου κυριος lord; master
καὶ και and; even
ἐν εν in
πυρὶ πυρ fire
ζήλους ζηλος zeal; jealousy
αὐτοῦ αυτος he; him
καταναλωθήσεται καταναλισκω consume
πᾶσα πας all; every
ο the
γῆ γη earth; land
διότι διοτι because; that
συντέλειαν συντελεια consummation
καὶ και and; even
σπουδὴν σπουδη diligence; haste
ποιήσει ποιεω do; make
ἐπὶ επι in; on
πάντας πας all; every
τοὺς ο the
κατοικοῦντας κατοικεω settle
τὴν ο the
γῆν γη earth; land
1:18
גַּם־ gam- גַּם even
כַּסְפָּ֨ם kaspˌām כֶּסֶף silver
גַּם־ gam- גַּם even
זְהָבָ֜ם zᵊhāvˈām זָהָב gold
לֹֽא־ lˈō- לֹא not
יוּכַ֣ל yûḵˈal יכל be able
לְ lᵊ לְ to
הַצִּילָ֗ם haṣṣîlˈām נצל deliver
בְּ bᵊ בְּ in
יֹום֙ yôm יֹום day
עֶבְרַ֣ת ʕevrˈaṯ עֶבְרָה anger
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
בְ vᵊ בְּ in
אֵשׁ֙ ʔˌēš אֵשׁ fire
קִנְאָתֹ֔ו qinʔāṯˈô קִנְאָה jealousy
תֵּאָכֵ֖ל tēʔāḵˌēl אכל eat
כָּל־ kol- כֹּל whole
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
כִּֽי־ kˈî- כִּי that
כָלָ֤ה ḵālˈā כָּלָה destruction
אַךְ־ ʔaḵ- אַךְ only
נִבְהָלָה֙ nivhālˌā בהל disturb
יַֽעֲשֶׂ֔ה yˈaʕᵃśˈeh עשׂה make
אֵ֥ת ʔˌēṯ אֵת [object marker]
כָּל־ kol- כֹּל whole
יֹשְׁבֵ֖י yōšᵊvˌê ישׁב sit
הָ הַ the
אָֽרֶץ׃ ס ʔˈāreṣ . s אֶרֶץ earth
1:18. sed et argentum eorum et aurum eorum non poterit liberare eos in die irae Domini in igne zeli eius devorabitur omnis terra quia consummationem cum festinatione faciet cunctis habitantibus terram
Neither shall their silver and their gold be able to deliver them in the day of the wrath of the Lord: all the land shall be devoured by the fire of his jealousy: for he shall make even a speedy destruction of all them that dwell in the land.
1:18. Neither their silver, nor their gold, will be able to free them in the day of the wrath of the Lord. All the land will be devoured in the fire of his zeal, for with all speed, he will bring to consummation every inhabitant of the land.
1:18. Neither their silver nor their gold shall be able to deliver them in the day of the LORD’S wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Пророк еще раз предвозвещает неизбежность и внезапность гибели Иудейского народа. "И богатство не поможет богатым; потому что не получат за деньги избавления от бедствий, но, как огнем каким, истреблены будут гневом Божиим, который населяющих землю подвергнет внезапной гибели. Так угрожает им горестями, а потом предлагает увещание прибегнуть к покаянию" (блаж. Феодорит, с. 46).
Adam Clarke: Commentary on the Bible - 1831
1:18: Their silver nor their gold - In which they trusted, and from which they expected happiness; these shall not profit them in this awful day. And God will bring this about speedily; and a speedy riddance - a universal desolation, shall in a short time take place in every part of the land.
Albert Barnes: Notes on the Bible - 1834
1:18: Neither their silver nor their gold shall be able to deliver them in the day of the Lord's wrath - Gain unjustly gotten was the cause of their destruction. For, as Ezekiel closes the like description; "They shall cast their silver into the streets, and their gold shall be removed; their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord; they shall not satisfy their souls nor fill their bowels: "because it is the stumbling-block of their iniquity" Eze 7:19. Much less shall any possession, outward or inward, be of avail in the Great Day; since in death the rich man's "pomp shall not follow him" Psa 49:17, and every gift which he has misused, whether of mind or spirit, even the knowledge of God without doing His will, shall but increase damnation. "Sinners will then have nothing but their sins."
Here the prophet uses images belonging more to the immediate destruction; at the close the words again widen, and belong, in their fullest literal sense, to the Day of Judgment. "The whole land," rather, as at the beginning, "the whole earth shall be devoured by the fire of His jelousy; for He shall make even a speedy riddance of all them that dwell in the land:" rather, "He shall make an utter, yea altogether a terriffic destruction of all the dwellers of the earth." What Nahum had foretold of Nineveh , "He shall make the place thereof an utter consumption," that Zephaniah foretells of all the inhabitants of the world. For what is this, "the whole earth shall be devoured by the fire of His jealousy," but what Peter says, "the earth also and the works that are therein shall be burned up?" Pe2 3:13. And what is that he says, "He shall make all the dwellers of the earth an utter, yea altogether a hasty destruction," but a general judgment of all, who belong to the world, whose home, citizenship, whose whole mind is in the world, not as true Christians, who are strangers and pilgrims here, and their "citizenship is in heaven?" Heb 11:13; Phi 3:20.
These God shall make an utter, terrific, speedy destruction, a living death, so that they shall at once both be and not be; be, as continued in being; not be, as having no life of God, but only a continued death in misery. And this shall be through the jealousy of Almighty God, that divine quality in Him, whereby He loves and wills to be loved, and endures not those who give to others the love for which He gave so much and which is so wholly due to Himself Alone. Augustine, Conf. i. 5. p. 3, Oxford Translation: "Thou demandest my love, and if I give it not, art wroth with me, and threatenest me with grievous woes. Is it then a slight woe to love Thee not?" What will be that anger, which is Infinite Love, but which becomes, through man's sin, Hate?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: their silver: Zep 1:11; Psa 49:6-9, Psa 52:5-7; Pro 11:4, Pro 18:11; Isa 2:20, Isa 2:21; Jer 9:23, Jer 9:24; Eze 7:19; Mat 16:26; Luk 12:19-21, Luk 16:22, Luk 16:23
in the day: Zep 1:15; Job 21:30
but: Zep 3:8; Lev 26:33-35; Deu 29:20-28, Deu 31:17; Isa 24:1-12; Jer 4:26-29, Jer 7:20, Jer 7:34, Jer 9:11
the fire: Zep 3:8; Deu 32:21-25; Kg1 14:22; Psa 78:58, Psa 79:5; Eze 8:3-5, Eze 16:38; Eze 36:5, Eze 36:6; Co1 10:22
he shall: Zep 1:2, Zep 1:3; Isa 1:24
John Gill
1:18 Neither their silver nor their gold shall be able to deliver them in the day of the Lord's wrath,.... Which they have gotten in an unjust way, and have hoarded up, and put their confidence in; these were the lees on which they were settled; but now, as they would be disregarded by the Lord, as insufficient to atone for their sins, and appease his wrath, and procure his favour; see Job 36:18 so they would be of no avail to them, to deliver from their enemies, who would not be bribed therewith to save their lives; the same is said of the Medes at the taking of Babylon, Is 13:17,
but the whole land shall be devoured by the fire of his jealousy; his zeal against sin, and for his own glory, shall burn like fire; which shall consume the whole land, and all the inhabitants of it, and was not to be stopped by anything that could be done by them; so furious and raging would it be:
for he shall make even a speedy riddance of all them that dwell in the land; burn up at once all the briers and thorns, even all that offend, and do iniquity, and spare neither root nor branch; or, as when a field is cleared of the stubble on it, after the wheat is gathered in; or a grain floor of its chaff, after the wheat is separated from it; thus with the besom of destruction would the Lord sweep away the sinful inhabitants of Judea, and clear it of them, as he did by the sword, by famine, by pestilence, and by captivity.
John Wesley
1:18 In the land - Therefore let not sinners be laid asleep by the patience of God; for when the measure of their iniquity is full, his justice will both overtake and overcome them, will make quick and thorough work.
Robert Jamieson, A. R. Fausset and David Brown
1:18 Neither . . . silver nor . . . gold shall . . . deliver them, &c.-- (Prov 11:4).
fire of his jealousy-- (Ezek 38:19); His wrath jealous for His honor consuming the guilty like fire.
make even a speedy riddance of all--rather, a "consummation" (complete destruction: "full end," Jer 46:28; Ezek 11:13) "altogether sudden" [MAURER]. "A consumption, and that a sudden one" [CALVIN].