'Gather yourselves together, yea, gather together, O shameless nation... seek righteousness, seek humility; it may be you shall be hid in the day of Hashem's anger' — Gaza forsaken and Ashkelon a desolation; Moab as Sodom and the children of Ammon as Gomorrah; the Ethiopians slain by His sword; and Assyria destroyed — Nineveh a desolation, dry like the wilderness, herds lying down in the midst of her.
Tap any Hebrew word to reveal its root, value, and meanings.
Gather yourselves together, indeed, gather together, O shameless nation;
verse value 1800
Insights
Verse structure: 5 words, 22 letters. Verse gematria: 1800 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "gather·yourselves" (הִֽתְקוֹשְׁשׁ֖וּ, 7 letters). 4 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "gather·yourselves" (הִֽתְקוֹשְׁשׁ֖וּ), "and·gather" (וָק֑וֹשּׁוּ), "the·nation" (הַגּ֖וֹי). The root קשש appears 2 times in this verse. 4 unique roots are used. First appearance of the root גוי ("the·nation") in Zephaniah. The etnachta (major mid-verse pause) falls on 'and·gather', dividing the verse into phrases of 2 and 3 words. Full calculation: הִֽתְקוֹשְׁשׁ֖וּ [gather·yourselves] (1117) + וָק֑וֹשּׁוּ [and·gather] (418) + הַגּ֖וֹי [the·nation] (24) + לֹ֥א [not] (31) + נִכְסָֽף [was·longed·for] (210) = 1800.
Rashi
“התקוששו” – They gathered and collected together, like “לקושש קש” (Exodus 5:12).
And [the verse states]: "Make your deeds equal." [This means:] Make your deeds equal to the knowledge of your Creator. And our Sages of blessed memory expounded: "Straighten yourself, and afterwards straighten others." Both [expressions] are in the language of "making equal" (heqesh): a person who makes himself equal [to the divine will] and straightens his ways.
"The gentile did not desire." The Targum: "He did not desire to return to the Torah."
Ibn Ezra
“Hitkosheshu vakoshu” – the meaning is: they argued and reproved. And Rabbi Moshe said: “gather and assemble,” from the root of “gathering (mekoshesh) straw,” which is to collect straw. And others said: like the Targum of “I have grown old and gray.”
“Not desired” – he is not beloved or pleasing to the nations; from the root of “my soul longs, yea it faints” (Psalms 84:3).
Radak
“Gather and gather.” The meaning is to search through the matters and collect them, just as in “gathering straw” and “the wood-gatherer.” And so, “gather” means: search out your own faults, and thereafter search for other faults and remove them. And our Sages of blessed memory said regarding this verse: “Adorn yourself, and afterwards adorn others.” And they further said: “Let us adorn ourselves before we adorn others.” And the shin in “gather” is dagesh-bearing due to the omission of the doubled letter, just as in “return to the city.”
“The nation that does not long.” It did not long or desire this — to gather itself and to be gathered — as in “you longed for your father’s house” (Genesis 31:30). And the Targum renders: “who does not desire to dwell by the Torah.” And my master, my father, of blessed memory, wrote: this is the nation that is not ashamed and does not blush at its deeds — from the language of the Sages, “ikhsif” (he was shamed), “in the manner of blushing of face.”
Metzudat David
“Gather yourselves and gather.” Search within yourselves for the transgressions that are in your hands, in order to repent from them; and also search for the transgressions of others, in order to return them [to the path of righteousness].
“The nation that is not desired.” You are the nation that is not now desired by the Lord.
Metzudat Zion
“Gather yourselves and gather.” A matter of searching and gathering well, as in “to gather straw” (Exodus 5:12).
“Longing.” A matter of desire and longing, as in “you surely longed” (Genesis 31:30):
Malbim
“Gather yourselves” – therefore, gather yourselves: since he compared them to chaff and to scattered straw that the wind carries off, he advised them to gather themselves — that is, the scattered straw should be collected as one, meaning they should unite to repent. “You, the nation that is not desired,” who are not pleasing to the Lord (this stands in contrast to what he says afterward, “Seek the Lord, all you humble of the earth”; here he speaks of those not desired by the Lord).
Before the decree bring forth The day when one passes as the chaff, Before the fierce anger of Hashem come upon you, Before the day of Hashem’S anger come upon you.
verse value 2747
Insights
Verse structure: 16 words, 67 letters. The shortest word is "statute" (חֹ֔ק, 2 letters) and the longest is "not·will·come" (לֹא־יָב֣וֹא, 6 letters). Words sharing gematria 251: before, before, before. 4 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "bearing·of" (לֶ֣דֶת), "statute" (חֹ֔ק), "like·chaff" (כְּמֹ֖ץ). The root טרם appears 3 times in this verse. 10 unique roots are used. Frequent roots: "anger·of·Hashem" (root יהוה, 34x in Zephaniah); "upon·you" (root על, 22x in Zephaniah); "day" (root יום, 20x in Zephaniah). First appearance of the root טרם ("before") in Zephaniah. First appearance of the root בוא ("not·will·come") in Zephaniah. The etnachta (major mid-verse pause) falls on 'day', dividing the verse into phrases of 6 and 10 words.
Rashi
Before the law was given. Before the decree came:
“Like chaff it passes.” This is an elliptical verse: “like chaff that passes before the wind, and like smoke that passes before the sun.” And this is the Targum of “the day passes”: “You shall be like chaff in which the wind blows, and like smoke that passes away before the day.” Another version: “like a shadow that passes,” etc. — this is the language of “shadow.”
Ibn Ezra
Before the law was established—before the time comes when He will make you like chaff that is blown away by the wind.
Radak
“Before the decree is born.” Before the decree of the coming day — that is, the edict — is born. “Gather yourselves”; and the Targum: “before the decree of the court goes forth upon you.”
Like chaff the day passes. The later precedes the earlier, and such is the structure of the verse: “Before the decree, the day, is born — like chaff it passes,” that is: before the decree of the day is born, [when] you shall be like chaff passing before the wind; or: before the day of the birth of the decree. And instances where the later precedes the earlier in Scripture are many, such as “the place where he is buried” [meaning] “the place of his burial, there”; “Did you know that then you were born” [meaning] “Did you know then that you were born”; “and mourning to those who know wailing” [meaning] “and those who know wailing, to mourning”; and many like them. And Jonathan rendered it with an ellipsis of words: “And you shall be like chaff in which the wind blows, and like a shadow that passes away before the day,” that is, before the sun. Another version: “and like smoke that passes away before the day.”
Metzudat David
“Before the decree is born.” Before the decree of the edict is born.
“Like chaff that has passed, the day.” This is like the opposite of “the day,” namely “like chaff that has passed,” and it refers to “before,” meaning “before the day comes when you will be scattered among the Babylonians like chaff carried away by the wind.”
"Before, etc." The wrath of the Lord is the decree of the law, and the repetition of the matter is for added warning.
“The day of the Lord’s anger.” It is the day that comes with retribution:
Metzudat Zion
A decree. A decree of the Omnipresent:
"Like chaff." This refers to the refuse of the grain, as it is said, "As chaff is driven away by the wind from the threshing floor" (Hosea 13:3).
Malbim
“Before” — gather yourselves “before” the decree of judgment, like chaff before it is born; a decree and ordinance that you shall be like chaff, which is even worse than scattered straw. Hasten to join together and be gathered, and then the day of calamity will pass over and not come upon you. “Before” — gather yourselves before the calamity comes, so that the burning anger of the Lord will not come upon you; for even if the day comes, the burning anger will not come. And it adds further that through your returning in repentance, even the day of the Lord’s anger will not come upon you.
Seek you Hashem, all you humble of the earth, That have executed His ordinance; Seek righteousness, seek humility. It may be you shall be hid in the day of Hashem’S anger.
verse value 4858
Insights
Verse structure: 14 words, 66 letters. The shortest word is "that" (אֲשֶׁ֥ר, 3 letters) and the longest is "seek·righteousness" (בַּקְּשׁוּ־צֶ֙דֶק֙, 7 letters). Words sharing gematria 408: seek, seek. 6 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "all" (כׇּל־עַנְוֵ֣י), "they·did" (פָּעָ֑לוּ), "seek·righteousness" (בַּקְּשׁוּ־צֶ֙דֶק֙). The root בקש appears 3 times in this verse. 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 34x in Zephaniah); "in·day·of" (root יום, 20x in Zephaniah). First appearance of the root משפט ("his·judgment") in Zephaniah. The etnachta (major mid-verse pause) falls on 'they·did', dividing the verse into phrases of 7 and 7 words. Full calculation: בַּקְּשׁ֤וּ [seek] (408) + אֶת־יְהֹוָה֙ [Hashem] (427) + כׇּל־עַנְוֵ֣י [all] (186) + הָאָ֔רֶץ [the·land] (296) + אֲשֶׁ֥ר [that] (501) + מִשְׁפָּט֖וֹ [his·judgment] (435) + פָּעָ֑לוּ [they·did] (186) + בַּקְּשׁוּ־צֶ֙דֶק֙ [seek·righteousness] (602) + בַּקְּשׁ֣וּ [seek] (408) + עֲנָוָ֔ה [humility] (131) + אוּלַי֙ [perhaps] (47) + תִּסָּ֣תְר֔וּ [you·will·be·hidden] (1066) + בְּי֖וֹם [in·day·of] (58) + אַף־יְהֹוָֽה [anger·of·Hashem] (107) = 4858.
Ibn Ezra
“Seek” – if you have practiced justice until now, seek Him, and add humility, before that day comes. Seek — do not seek help from the Philistines.
Radak
“Seek the Lord.” This is said in reference to the humble of the land of Israel, for even though the majority of Israel had sinned, many good and God-fearing individuals remained among them, as it is stated: “The Lord said to Elijah, ‘I have left seven thousand in Israel, all the knees that have not bowed to Baal, and every mouth that has not kissed him.’” And it is also stated regarding the destruction of the land: “You have given the carcasses of Your servants as food to the birds of the heavens, the flesh of Your godly ones to the beasts of the earth.” And even though the servants of the blessed Holy One and His godly ones fell by the sword together with the wicked, as it is written: “For judgment shall return to righteousness.”
"Seek justice." Seek justice and humility with others; that is to say, strive with your power to bring them back to the good path.
“Perhaps you will hide.” You will hide so that you will not die by the sword with the general populace, but He did not promise them deliverance from exile, for the decree had already been issued in the days of Manasseh, as it is written: “And it was said to King Josiah, ‘You shall be gathered to your fathers in peace, and your eyes shall not see all the evil that I am bringing upon this place.’”
“The anger of the Lord.” And even though it will be a day of the Lord’s anger upon you, nevertheless let not your wicked neighbors rejoice over you.
Metzudat David
"whose judgment is their deed": That which they did was the judgment of the Lord.
“Seek justice.” This means that you, the rest of the people, should now seek justice and humility; perhaps through this merit you will be hidden on the day of the Lord’s wrath, and He will not execute destruction upon you in exile, and afterward you will return to your land.
Metzudat Zion
“Seek.” The matter of seeking:
Malbim
"Seek," meaning that after he had spoken about the nation that is not desired, and about the straw and the chaff, who represent the masses, he says: "At any rate, even though the masses do not wish to gather together and return in repentance."
“Seek the Lord, all you humble of the earth,” who are the righteous, “who have performed His judgment” — that they walked in the statutes of the Lord and His judgments. Strive to seek the Lord: by seeking righteousness and humility, to humble yourselves before the Lord in fasting and prayer, so that even though the fierce anger of the Lord comes upon the nation that is not desired, perhaps you will be hidden on the day of the Lord’s anger, and the righteous will be saved.
For Gaza shall be forsaken, And Ashkelon a desolation; They shall drive out Ashdod at the noonday, And Ekron shall be rooted up.
verse value 3918
Insights
Verse structure: 11 words, 53 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "and·Ashkelon" (וְאַשְׁקְל֖וֹן, 7 letters). 8 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "strong" (עַזָּה֙), "forsaken" (עֲזוּבָ֣ה), "and·Ashkelon" (וְאַשְׁקְל֖וֹן). 11 unique roots are used. The etnachta (major mid-verse pause) falls on 'for·a·desolation', dividing the verse into phrases of 6 and 5 words. Full calculation: כִּ֤י [for] (30) + עַזָּה֙ [strong] (82) + עֲזוּבָ֣ה [forsaken] (90) + תִֽהְיֶ֔ה [it·will·be] (420) + וְאַשְׁקְל֖וֹן [and·Ashkelon] (493) + לִשְׁמָמָ֑ה [for·a·desolation] (415) + אַשְׁדּ֗וֹד [Ashdod] (315) + בַּֽצׇּהֳרַ֙יִם֙ [at·the·noonday] (347) + יְגָ֣רְשׁ֔וּהָ [they·will·drive·her·out] (524) + וְעֶקְר֖וֹן [and·Ekron] (432) + תֵּעָקֵֽר [will·be·plucked·up] (770) = 3918.
Rashi
“For Gaza shall be forsaken.” For if you do so, I will bring retribution upon your wicked neighbors — Philistia, Ammon, and Moab — as the prophet proceeds to enumerate them.
“At noon they shall drive her out.” Ashdod is her name; and at noon, when destruction (ketev) ravages her, they shall drive her out and she shall become plundered. Another interpretation: “at noon they shall drive her out” — it was a place of pasture for flocks, and noon is a hard time for flocks to go out; and so it says, “where you make [your flock] rest at noon” (Song of Songs 1:7).
Ibn Ezra
“For Gaza shall be forsaken” – a stylistic elegance; and likewise, “and Ekron shall be uprooted.”
"יגרשוה" – The enemies will drive men out of her.
Radak
“For Gaza shall be forsaken.” “Gaza (Azzah) forsaken (azuvah)” is an elegant turn of phrase, a play of words one upon another, even though it is not identical in all its letters.
“Midday.” [The verse] mentions midday because destruction (ketev) ravages at midday; and [the word] “Ashdod” is from the language of “devastation” (shod), so that it is as if it is a play of words one upon another.
"Let them drive her out." "Let them drive out" refers to the enemies driving out the congregation of Ashdod from its place suddenly, like the pestilence that strikes at midday.
“And Ekron shall be uprooted.” A play of words one upon another, a stylistic elegance; and it did not mention Gath, for it was in the hands of the kings of Judah.
Metzudat David
“For Gaza shall be forsaken.” This means that if you act in this manner, you will not be destroyed in exile; rather, you will dwell here, and at that time you will find Gaza forsaken by its inhabitants, while Ashkelon will be left desolate.
"At midday they shall drive them out." This implies that if they drive them out at midday, none of them will be able to hide himself, and all will be driven out, leaving no one in the land to hold it.
“T’akker.” This means that none will remain, like something that is uprooted by force.
Malbim
“For Gaza” – he explains that the day of the Lord will be a day encompassing all the nations (as it says, “I have cut off nations, their corners are desolate; I said, surely you will fear Me, you will take instruction”), for Gaza, which is of the Philistines, “shall be forsaken,” etc.
Woe to the inhabitants of the sea-coast, The nation of the Cherethites! The word of Hashem is against you, O Canaan, the land of the Philistines; I will even destroy you, that there shall be no inhabitant.
verse value 3737
Insights
Verse structure: 14 words, 62 letters. The shortest word is "ah!" (ה֗וֹי, 3 letters) and the longest is "and·I·will·destroy·you" (וְהַאֲבַדְתִּ֖יךְ, 8 letters). 4 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "Cherethites" (כְּרֵתִ֑ים), "land" (אֶ֣רֶץ), "Philistines" (פְּלִשְׁתִּ֔ים). The root ישב appears 2 times in this verse. 13 unique roots are used. Frequent roots: "the·word·of·Hashem" (root יהוה, 34x in Zephaniah); "against·you" (root על, 22x in Zephaniah). First appearance of the root חבל ("region·of") in Zephaniah. First appearance of the root אין ("without") in Zephaniah. The etnachta (major mid-verse pause) falls on 'Cherethites', dividing the verse into phrases of 6 and 8 words. Full calculation: ה֗וֹי [ah!] (21) + יֹ֥שְׁבֵ֛י [dwelling] (322) + חֶ֥בֶל [region·of] (40) + הַיָּ֖ם [sea] (55) + גּ֣וֹי [nation] (19) + כְּרֵתִ֑ים [Cherethites] (670) + דְּבַר־יְהֹוָ֣ה [the·word·of·Hashem] (232) + עֲלֵיכֶ֗ם [against·you] (170) + כְּנַ֙עַן֙ [Canaan] (190) + אֶ֣רֶץ [land] (291) + פְּלִשְׁתִּ֔ים [Philistines] (860) + וְהַאֲבַדְתִּ֖יךְ [and·I·will·destroy·you] (448) + מֵאֵ֥ין [without] (101) + יוֹשֵֽׁב [dwelling] (318) = 3737.
Rashi
“The region of the sea.” The Targum renders it “the sea coast”; and the term “district” (chevel) refers to a measurement of land, which is measured with a rope — that is to say, the areas adjacent to the sea.
“The nation of the Kereitim.” The Targum renders this: “the people who are liable to be destroyed.” Who are they? The inhabitants of the coastal region — “Canaan, the land of the Philistines” — for the Philistines dwell along the western seaboard of the Land of Israel, within the borders of the Land's own territory. And although Jonathan [ben Uzziel] interpreted it as referring to their utter destruction, “the nation of the Kereitim” is also a province in Philistia named Kereti, and so it says: “We raided the Negev of the Kereti and that which belongs to Judah,” and the Targum renders “the south of Kereti”; and below it is written: “all the great spoil that they had taken from the land of the Philistines and from the land of Judah.”
Ibn Ezra
Woe, “chevel” – like “the portion (chevel) of your inheritance”; and this sea is the Sea of the Philistines, and it is written, “the Philistines are reckoned as Canaanites.”
Radak
“Woe, inhabitants of the region of the sea.” “Chevel” means a portion, as in “the portion (chevel) of his inheritance”; it refers to the land of the Philistines, which is adjacent to the sea, as it is written, “to the sea of the Philistines.” And he cries “Woe” over them, for their land shall be laid waste.
"Goy Kharitim." The Philistines are called "Kharitim," as it is stated, "To the south of the Khariti," and it is also said, "I have cut off the Kharitim." And the Targum [renders it]: "A people who are obligated to be cut off."
“Canaan, the land of the Philistines.” As it is written: “to the Canaanite it is reckoned; the five lords of the Philistines,” etc.
Metzudat David
“Woe to the inhabitants of the coastland.” Woe to those dwelling in the district of the coastland, which is the nation of the Cherethites; they are the Philistines, as it is stated: “We raided the Cherethite south” (1 Samuel 30:14). And further on in the matter it is said: “the great spoil which they had taken from the land of the Philistines” (ibid.).
"The word of the Lord." This refers to what is stated at the end of the verse: "and I will destroy you," etc.
"Canaan, the land of the Philistines." The Philistines are reckoned as part of the Land of Canaan, as it is stated: "From Sihor... to the Canaanite" (referring to the Philistines), and the five lords of the Philistines (Joshua 10). And the meaning is that they too are reckoned as Canaanites, because they were adjacent to it.
Without an inhabitant. Without finding who sits there:
Metzudat Zion
“A district.” Thus is a region called, as in “the districts of Manasseh” (Joshua 17).
Malbim
“Woe, inhabitants of the region of the sea” – these are the Philistines, who were called “the nation of the Cherethites” (and the term alludes to their being cut off). “The word of the Lord is against you” — meaning the Lord already spoke [against you] through Joel, Amos, and Isaiah, who preceded Zephaniah, and now he adds: “and I will destroy you, [leaving none] of the inhabitants.”
And the sea-coast shall be pastures, Even meadows for shepherds, and folds for flocks.
verse value 2677
Insights
Verse structure: 8 words, 30 letters. The shortest word is "region·of" (חֶ֣בֶל, 3 letters) and the longest is "and·folds" (וְגִדְר֥וֹת, 6 letters). 6 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "and·it·shall·be" (וְֽהָיְתָ֞ה), "pastures" (נְוֺ֛ת), "pastures·of" (כְּרֹ֥ת). 7 unique roots are used. First appearance of the root רעה ("shepherds") in Zephaniah. Full calculation: וְֽהָיְתָ֞ה [and·it·shall·be] (426) + חֶ֣בֶל [region·of] (40) + הַיָּ֗ם [sea] (55) + נְוֺ֛ת [pastures] (456) + כְּרֹ֥ת [pastures·of] (620) + רֹעִ֖ים [shepherds] (320) + וְגִדְר֥וֹת [and·folds] (619) + צֹֽאן [flock] (141) = 2677.
Rashi
A temporary settlement in which the shepherds would bake bread in the morning. "Kerut" is a term derived from "vayikareh lahem kirah gedolah" (2 Kings 6:23), meaning "and he prepared a great feast for them."
Ibn Ezra
“And it shall be” – Yefet said: “the region of the sea” is the name of the city; therefore, “and it shall be pastures (not), diggings of shepherds” — which they dug for themselves.
Radak
And it shall be. The feminine form refers to the land, which is a district of the sea.
“Dwellings, diggings of shepherds.” The dwelling of shepherds is called “naveh,” as it is said: “I took you from the pasture (naveh)” (II Samuel 7:8); and the plural is “navot.” “Karot ro’im” — a place where the shepherds dig, so that their flocks may be penned there; from “when a man digs (yikhreh) a pit” (Exodus 21:33).
Metzudat David
“Pastures with cisterns.” A place of dwelling — excavations where the shepherds dwell, and there they make enclosures for their sheep.
Metzudat Zion
Nutan. The word is derived from "noh" and "madur":
“Digging.” A matter of digging, as in “he dug a pit” (Psalms 7):
"And fences." This refers to the construction of a fence for a sheepfold.
Malbim
"And it shall be"—this implies that it must be a place of feasting grounds for shepherds, for there they eat their meal.
And it shall be a portion for the remnant of the house of Judah, Whereon they shall feed; In the houses of Ashkelon shall they lie down in the evening; For Hashem their God will remember them, And turn their captivity.
verse value 5662
Insights
Verse structure: 18 words, 81 letters. Notable word values: "and·it·shall·be" (וְהָ֣יָה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֧י, 2 letters) and the longest is "to·remnant·of" (לִשְׁאֵרִ֛ית, 6 letters). Words sharing gematria 30: Judah, for. 11 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "to·remnant·of" (לִשְׁאֵרִ֛ית), "they·will·pasture" (יִרְע֑וּן), "in·houses·of" (בְּבָתֵּ֣י). The root בית appears 2 times in this verse. 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 34x in Zephaniah); "upon·them" (root על, 22x in Zephaniah). First appearance of the root רבץ ("lie·down") in Zephaniah. First appearance of the root אלהים ("their·God") in Zephaniah. The etnachta (major mid-verse pause) falls on 'they·will·pasture', dividing the verse into phrases of 7 and 11 words.
Rashi
“And it shall be a portion for the remnant of the house of Judah.” And that border shall be a lot for the remnant of the children of Judah; this portion is called a “lot.” And so does the Targum render it: “And it shall be a portion for the remnant of the house of Judah.”
Ibn Ezra
"And it shall be a cord" – like "a portion," and this will be upon their return from Babylonia.
Radak
“And it shall be a portion for the remnant of the House of Judah.” This portion shall still be for the remnant of the House of Judah who will return from the Babylonian exile. And the Targum renders the first of the two instances of “chevel” as “the border of the sea,” and this one he renders as “lot,” meaning: it shall be for the lot of the House of Judah and their portion.
“Upon them shall they graze.” Regarding those places, it is possible that this verse, and the verse “And it shall be,” refer to the future, when Judah returns from the exile of Babylon; the land of the Philistines will be for them as pasture for their sheep. And the interpretation of “they shall graze” is that they will graze their sheep. Likewise, “they shall lie down” refers to the sheep, meaning that they will pen them at night in the ruined houses of Ashkelon to let them lie there. Alternatively, the verse “And it shall be” refers to the time of the destruction of the land of the Philistines. It states that shepherds will dwell there with their sheep because of the desolation of the land, since there will be no settled population, and the land will serve only as pasture for sheep. And this verse, “And it shall be,” also refers to the time when the children of Judah return to the land of the Philistines, which will likewise be for them as a dwelling place, and they will build houses there for their needs. And the interpretation of “they shall graze” and “they shall lie down” is metaphorical, because they are compared to sheep. Likewise, the Targum translates: “Upon them shall they graze, and upon them shall they be sustained.”
“In the evening they shall lie down.” The Targum renders: “in the evening they shall lodge.”
Metzudat David
“And it shall be a district.” That district shall belong to the remnant of the House of Judah. This connects back to the beginning of the matter: if you seek righteousness and humility, you shall not be destroyed in exile but shall dwell here, and you shall find the cities of the Philistines desolate; then you shall inherit those cities.
"They shall eat their fill." This means: they will delight in goodness.
"In the evening they shall lie down." This means that there they will rest in tranquility.
"For He will take note of them." For the Lord will remember them for good, and He will leave the children of the exile's captivity in quiet and repose.
Metzudat Zion
ירעון. The word is from the root "mer'ah" (to graze):
"And they shall lie down." The matter of lying down is for the purpose of resting.
"Veshav." The matter of quieting and resting, as in "Shuvah venachat" (Isaiah 30:15).
“Their captivity.” From the word “shevi” (captivity) — the captivity of the exile.
Malbim
“And it shall be a district,” because the land of the Philistines is part of the land that fell by lot to the Children of Israel in the conquest of Joshua son of Nun, and now it shall be a district for Israel a second time, for there they will pasture their sheep, and in the evening they will lie down to rest in the houses of Ashkelon, when the Lord will visit them and they will return in the Second Temple period, and then the land will be for them as a district.
I have heard the taunt of Moab, And the revilings of the children of Ammon, Wherewith they have taunted My people, And spoken boastfully concerning their border.
verse value 3454
Insights
Verse structure: 11 words, 51 letters. The shortest word is "son" (בְּנֵ֣י, 3 letters) and the longest is "and·they·boasted" (וַיַּגְדִּ֖ילוּ, 7 letters). 8 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "I·have·heard" (שָׁמַ֙עְתִּי֙), "reproach" (חֶרְפַּ֣ת), "Moab" (מוֹאָ֔ב). 10 unique roots are used. The etnachta (major mid-verse pause) falls on 'Ammon', dividing the verse into phrases of 6 and 5 words. Full calculation: שָׁמַ֙עְתִּי֙ [I·have·heard] (820) + חֶרְפַּ֣ת [reproach] (688) + מוֹאָ֔ב [Moab] (49) + וְגִדֻּפֵ֖י [and·revilings·of] (103) + בְּנֵ֣י [son] (62) + עַמּ֑וֹן [Ammon] (166) + אֲשֶׁ֤ר [wherewith] (501) + חֵֽרְפוּ֙ [have·taunted] (294) + אֶת־עַמִּ֔י [My·people] (521) + וַיַּגְדִּ֖ילוּ [and·they·boasted] (69) + עַל־גְּבוּלָֽם [concerning·their·border] (181) = 3454.
Rashi
“Who reproached My people.” When they were leading Israel into exile toward the land of the Chaldeans, and they passed through the territory of Ammon and Moab and saw Israel weeping, groaning, and crying out, they would taunt them, saying: “Why should you be so afflicted? Why do you weep? Are you not going to your father’s house? Beyond the River your forefathers dwelt of old.”
"And they grew great upon their borders. And they became proud upon their borders:"
Ibn Ezra
"I heard" – the words of the Holy One, blessed be He, and they are within their proper domain, as they were when Israel was in their land before they were exiled.
Radak
"I have heard the reproach of Moab and the revilings of the children of Ammon." This refers to the fact that they were neighbors to the children of Israel, and when the Israelites were exiled from their land and had to pass through their territory, they would revile them.
“And they magnified themselves over their border.” Some say that they enlarged their mouths with laughter, or their tongues to speak, as they passed over their border. Another explanation is that they enlarged their mouths over the border of Israel, seeing it desolate.
Metzudat David
“Who reproached My people.” When he [Israel] was exiled by way of their land, they reproached him with words:
"And they increased upon their border." This means that they took from the land of Israel in order to enlarge and add to their border, as it is stated regarding the children of Ammon, etc., "Why has their king taken possession of Gad?" (Jeremiah 49:1). Alternatively, this means that when the Israelites crossed their border, they spoke there against them great and harsh words to mock them.
Metzudat Zion
“And the revilings of.” A matter of reproach, as in “and Israel to reproaches” (Isaiah 43:28).
Malbim
I have heard, and also Ammon and Moab will be punished on account of Israel: Moab reviled Israel, and the children of Ammon cursed their Torah and their holiness. And it is explained: Moab reviled My people, and the children of Ammon cursed and exalted themselves over their border, because they took for themselves from the border of Israel, as it is stated in Amos 1:13 and Jeremiah 49, and thereby they also cursed the holiness of the Land and the holiness of their religion, as it is stated in Ezekiel chapter 25.
Therefore as I live, Says Hashem of hosts, the God of Israel: Surely Moab shall be as Sodom, And the children of Ammon as Gomorrah, Even the breeding-place of nettles, and saltpits, And a desolation, for ever; The residue of My people shall spoil them, And the remnant of My nation shall inherit them.
verse value 6133
Insights
Verse structure: 24 words, 109 letters. Notable word values: "Hashem" (יְהֹוָ֨ה) = 26, the value of the divine name Hashem. The shortest word is "therefore" (לָכֵ֣ן, 3 letters) and the longest is "and·pit·of·salt" (וּמִכְרֵה־מֶ֥לַח, 8 letters). Words sharing gematria 79: as·I·live, surely·Moab. 15 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "as·I·live" (חַי־אָ֡נִי), "utterance" (נְאֻם֩), "the·God·of" (אֱלֹהֵ֣י). 23 unique roots are used. Frequent roots: "Hashem" (root יהוה, 34x in Zephaniah). First appearance of the root ישראל ("Israel") in Zephaniah. First appearance of the root עם ("My·people") in Zephaniah. The etnachta (major mid-verse pause) falls on 'for·ever', dividing the verse into phrases of 18 and 6 words.
Rashi
“For Moab shall be like Sodom.” You too shall return to your former state — was not Lot your father from Sodom?
“Mimshak charul.” This denotes the causing of a sound to be heard, like “the swarming of locusts” (Isaiah 33:4). And even the first mem is a root letter of the word, like “the anointed cherub that covers” (Ezekiel 28:14). “Mimshak charul” means the causing to be heard of the sound of nettles that grow there where none passes by, and they knock one against another and produce a sound.
“And a salt pit.” A place of salt mining.
Ibn Ezra
Therefore, "memashkeik" means: as in "and the son of my household," who does not move from the house; so too, "memashkeik" means a place of dwelling, from which the charul does not move. And it is a species of thorns, as in: "His face was covered with charulim."
“And a salt-pit” – like “when a man digs (yikhreh)” (Exodus 21:33). And Yefet said: it is like “diggings (kerot) of shepherds,” as in “and Isaac’s servants dug (va-yikhru) there” (Genesis 26:25).
"יבזום" – it is among the doubled forms (pa'al), for the qamats is a qamats hatuf, which is equivalent to a shuruk.
“And the remnant of the nation shall inherit them” – My nation.
Radak
Therefore, as I live, like Sodom, it shall be desolate, an everlasting desolation.
“Mimshak charul.” According to its context its sense is like “a source,” that nettles (charulim) go out and grow there, as in “in the place of the sword.” And some explain the word from the sense of “ben meshek [the steward of] my house,” from the sense of rustling/market-noise — meaning that the nettles rustle against one another in their multitude as the wind blows among them and they produce a sound. And my master, my father, of blessed memory, explained it in the sense of “abandonment,” meaning that the land will be left abandoned to the nettles. And the Targum renders it “mishmat meluchin,” like “the saltwort (maluach) by the bushes” (Job 30:4) — and that is the nettle (charul).
“And a saltpit.” From the verse “When a man digs a pit” (Exodus 21:33), as its Targum [Onkelos] renders it, “[he] who excavates,” [we learn that the term implies] digging out salt. And it is possible to interpret it from the context of “kari” in the statements of our Sages of blessed memory, who began to teach: “One says, ‘Blessed is He who sends a blessing in this kari,’ meaning a mound of salt.”
"The remnant of My people shall be plundered." The matter is repeated in what is stated, "And the rest of the nations shall inherit them." This may refer to the Second Temple period, when they returned from the Babylonian exile; and it is also possible to interpret it as referring to the future, in the days of the Messiah. The verse, "For He has despised all the gods of the land," supports this interpretation.
"יבזום." They shall be plundered by a nation. The word is spelled with a single yod, which is the yod of the root; the yod of the pronominal suffix has dropped from the written text but remains in the vocalization.
Metzudat David
"Therefore, as I live" – Therefore, I hereby swear, as I live, so shall Moab be turned into Sodom, and so forth.
“A possession of nettles.” It will be filled with the sound of nettles, for many of them grow there where none passes by; and from the blowing of the wind they strike one another and produce a sound.
“And a salt pit.” It will be filled with the quarrying of salt in every corner, so that wherever they dig, they will find salt.
“The remnant of My people.” Those who remain of My people will plunder their inheritance, when they return to their land from the Babylonian exile.
“And the rest, etc.” The repetition of the matter is stated in the words:
Metzudat Zion
Mamashak. The matter of causing a voice to be heard, like "mamashak gabim" (there 33):
Ḥarol. A species of thorns, as it is stated: “They are joined under the ḥarol” (Job 30:7).
"and a pit." The term is derived from the root for digging and excavation.
"יבזום" – the language of "בזה" (he despised).
Malbim
"Therefore, as I live, Moab shall be like Sodom (for their origin is from Lot, who dwelt at the gate of Sodom), and the children of Ammon like Gomorrah, whose destruction was greater than that of Sodom, for in Sodom Lot and his two daughters were saved."
“A possession of nettles” – for the nettles grow in a desolate place, and there they will quarry salt, just as in the cities of the plain there is sulfur and salt [that] burned all its land; “the remnant of My people shall plunder them,” so that they too shall belong to Israel.
This shall they have for their pride, Because they have taunted and spoken boastfully Against the people of Hashem of hosts.
verse value 2509
Insights
Verse structure: 10 words, 39 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. Verse gematria: 2509 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "and·because" (כִּ֤י, 2 letters) and the longest is "and·they·boasted" (וַיַּגְדִּ֔לוּ, 6 letters). 5 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "to·them" (לָהֶ֖ם), "instead·of" (תַּ֣חַת), "their·pride" (גְּאוֹנָ֑ם). 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 34x in Zephaniah); "against·people·of" (root על, 22x in Zephaniah). The etnachta (major mid-verse pause) falls on 'their·pride', dividing the verse into phrases of 4 and 6 words. Full calculation: זֹ֥את [this] (408) + לָהֶ֖ם [to·them] (75) + תַּ֣חַת [instead·of] (808) + גְּאוֹנָ֑ם [their·pride] (100) + כִּ֤י [and·because] (30) + חֵֽרְפוּ֙ [have·taunted] (294) + וַיַּגְדִּ֔לוּ [and·they·boasted] (59) + עַל־עַ֖ם [against·people·of] (210) + יְהֹוָ֥ה [Hashem] (26) + צְבָאֽוֹת [hosts] (499) = 2509.
Ibn Ezra
"Zot, veyigdaloo" – their tongue, or their reproach.
Radak
This, “and they magnified.” We explained it:
Metzudat David
"This shall be for them." This refers to the punishment that shall come upon them on account of their arrogance, for they blasphemed and spoke great and harsh words against the people of God.
Metzudat Zion
Their pride. From the word "pride."
Malbim
"Zot lahem" – that is to say, even though there are among them three severe transgressions, namely idolatry, forbidden sexual relations, and bloodshed, this punishment will befall them for having blasphemed Israel, as it is stated by Amos regarding the three transgressions of Moab and the children of Ammon, and regarding the four [transgressions] I will not revoke [the decree]:
Hashem will be terrible to them; For He will famish all the gods of the earth; Then shall all the isles of the nations worship Him, Every one from its place.
verse value 2923
Insights
Verse structure: 14 words, 58 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "and·shall·worship·Him" (וְיִשְׁתַּֽחֲווּ־לוֹ֙, 9 letters). 8 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "terrible" (נוֹרָ֤א), "secret" (רָזָ֔ה), "all·the·gods·of" (כׇּל־אֱלֹהֵ֣י). The root כל appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 34x in Zephaniah); "to·them" (root על, 22x in Zephaniah). First appearance of the root ירא ("terrible") in Zephaniah. The etnachta (major mid-verse pause) falls on 'the·land', dividing the verse into phrases of 8 and 6 words.
Rashi
For it weakens. It saps their strength:
And they bowed down to him. When they saw that their [false] gods had been proven powerless:
Ibn Ezra
Awe-inspiring – then you will see the fear of God and His might over them.
“For it wasted (razah)” – a past-tense verb, from the root of “razi li (leanness is mine)”; like “the fatness of his flesh shall grow lean (yerazeh)” (Isaiah 17:4). After the Lord has made [them] lean and has cut off all the gods of the earth, then every man will bow to the Name; from his place they will bow to Him — [this is] the beginning of the matter.
Radak
"Awe-inspiring is the Lord upon them." The Lord, who is awe-inspiring upon them, refers to the people of the Lord, as mentioned earlier. And the Targum states: "The fear of the Lord" — He said, "to deliver them." Alternatively, "upon them" refers to the nations, meaning that there will yet come a time when the Lord will be awe-inspiring upon them, and they will fear Him and cease from doing evil to His people.
“For He has made light of all the gods of the land.” This means that He denies all the gods of the nations, so that all will recognize that the Lord alone is God, as it is stated: “And the Lord will be King over all the earth.”
“Razah.” From “And He sent leanness into their soul” (Psalm 106:15), meaning: He nullified them and extinguished their faith.
“And they bowed down to him.” And then they bowed down to him; and the Targum: “ari amikh — the Targum text is corrupt here.”
Metzudat David
“Awesome is the Lord.” The awesome Lord will rule over them to take vengeance from them, for He will dash and shatter the strength of all the gods of the land; these are the ministering angels of the idolaters, and they will not be able to bestow good upon them.
"And they bowed down to Him, etc." And furthermore, there will come a time when from all the islands of the nations, every man from his dwelling place will bow down to Him, for they will all recognize that there is no God besides Him, and this will be in the future.
Metzudat Zion
“Leanness.” A matter of emaciation, as in “leanness among his fat ones” (Isaiah 10):
Malbim
“Awesome,” and then they will fear the Lord, by means of His making all the gods of the land wither away, so that they will see that there is no substance in their idols, and consequently they will fear the Lord and bow down to Him, each man from his place.
You Ethiopians also, You shall be slain by My sword.
verse value 1208
Insights
Verse structure: 5 words, 21 letters. The shortest word is "abundance" (הֵֽמָּה, 3 letters) and the longest is "also·you" (גַּם־אַתֶּ֣ם, 5 letters). 5 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "also·you" (גַּם־אַתֶּ֣ם), "Ethiopians" (כּוּשִׁ֔ים), "slain·of" (חַֽלְלֵ֥י). 5 unique roots are used. First appearance of the root חרב ("my·sword") in Zephaniah. Full calculation: גַּם־אַתֶּ֣ם [also·you] (484) + כּוּשִׁ֔ים [Ethiopians] (376) + חַֽלְלֵ֥י [slain·of] (78) + חַרְבִּ֖י [my·sword] (220) + הֵֽמָּה [abundance] (50) = 1208.
Rashi
You too are Ethiopians. When Israel was exiled there, beyond the rivers of Ethiopia:
Ibn Ezra
“Also, they are the slain of My sword” – in the manner of “all of you shall return, and come now,” where it should have said “all of you”; so too it should have said “you are the slain of My sword.” And Yefet said: [“hemah”] is like “ke-hemah” with the omission of a kaf, and the sense refers to the Moabites and Ammonites mentioned.
Radak
“Even you, O Cushites.” He said “you” and he said “them,” for such is the way of Scripture in many places, as in “all of you shall return, and come now, all of them”; “and to your princes, for they shall be ashamed of the terebinths that you desired”; and the like. And some explain “them” as [written] with the kaf of comparison omitted — as if “like them” — meaning: you shall be the slain of My sword like them; that is, like Ammon and Moab, which he mentioned. And he said “even you,” meaning: even though you are distant from the Land of Israel, you did evil to Israel, and even you shall be the slain of the sword.
Metzudat David
Even you are Cushites. Since even you rejoiced over the downfall of Israel, therefore even you shall be the slain of my sword.
Malbim
"You too are Cushites, for you too have reviled and blasphemed Israel; therefore, they are the slain of My sword."
And He will stretch out His hand against the north, And destroy Assyria; And will make Nineveh a desolation, And dry like the wilderness.
verse value 2966
Insights
Verse structure: 10 words, 47 letters. The shortest word is "and·let·him·stretch·out" (וְיֵ֤ט, 3 letters) and the longest is "Nineveh" (אֶת־נִֽינְוֵה֙, 7 letters). 8 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "and·let·him·stretch·out" (וְיֵ֤ט), "against·the·north" (עַל־צָפ֔וֹן), "and·destroys" (וִֽיאַבֵּ֖ד). 10 unique roots are used. The etnachta (major mid-verse pause) falls on 'Assyria', dividing the verse into phrases of 5 and 5 words. Full calculation: וְיֵ֤ט [and·let·him·stretch·out] (25) + יָדוֹ֙ [his·hand] (20) + עַל־צָפ֔וֹן [against·the·north] (326) + וִֽיאַבֵּ֖ד [and·destroys] (23) + אֶת־אַשּׁ֑וּר [Assyria] (908) + וְיָשֵׂ֤ם [and·let·him·put] (356) + אֶת־נִֽינְוֵה֙ [Nineveh] (522) + לִשְׁמָמָ֔ה [to·desolation] (415) + צִיָּ֖ה [dryness] (105) + כַּמִּדְבָּֽר [like·the·wilderness] (266) = 2966.
Rashi
“On the north.” Assyria is in the north, near Babylon.
Nineveh. It is the head of Assyria:
Ibn Ezra
“And he stretched out [his hand] against the north” – and he mentioned Assyria; behold, this is a sign that it is to the north of the Land of Israel. And if Nineveh was [in the region of] Atrutiyah, behold, its latitude is forty-two degrees from the equator, and the latitude of Jerusalem is thirty-three degrees — which is the northern half of the inhabited world — by conclusive proofs.
Radak
“And he stretched out his hand against the north.” This is Babylon, which lies to the northeast of the Land of Israel. It is mentioned because Israel was exiled there and they did not show them due compassion, as it says in Isaiah: “you showed her no compassion.”
"And he destroyed Assyria." [This refers to the fact that] the Ten Tribes were exiled there:
Metzudat David
And He stretched out His hand. The Omnipresent will stretch out His hand to strike the Chaldeans who dwell in the north of the Land of Israel, and He will also destroy Assyria.
“Nineveh.” It is the capital of the kingdom of Assyria.
Metzudat Zion
Tsiyah. The matter of drought and aridity:
Malbim
"And he stretched out his hand against the north to destroy Assyria, who had done evil to Israel, and he made Nineveh a desolation; and this was in the first year of Nebuchadnezzar, who destroyed Nineveh."
And all beasts of every kind Shall lie down in the midst of her in herds; Both the pelican and the bittern Shall lodge in the capitals thereof; Voices shall sing in the windows; Desolation shall be in the posts; For the cedar-work thereof shall be uncovered.
verse value 4966
Insights
Verse structure: 16 words, 74 letters. Verse gematria: 4966 is divisible by 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "all·beasts·of·every·kind" (כׇּל־חַיְתוֹ־ג֔וֹי, 9 letters). 13 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "in·her·midst" (בְתוֹכָ֤הּ), "droves" (עֲדָרִים֙), "all·beasts·of·every·kind" (כׇּל־חַיְתוֹ־ג֔וֹי). 16 unique roots are used. The etnachta (major mid-verse pause) falls on 'they·will·lodge', dividing the verse into phrases of 8 and 8 words.
Rashi
“Every beast of a nation.” All the beasts of the nations.
"Qat and qefod." Birds:
"Upon its knobs." This is an Old French (Laaz) term referring to the finials atop the roof.
"Churban b'saf." The destruction will be evident in the thresholds of the house.
“A voice shall sing in the window.” The voice of birds chirping in the windows.
“For the cedarwork is laid bare.” For its cedars are uprooted and torn out, like “raze it, raze it” (Psalms 137:7). And the Targum renders: “and its covering is destroyed” — this refers to the roof of the house, which is paneled with cedar, for even stone houses are roofed with wooden planks.
Ibn Ezra
And they lay down, "kapud" – in the language of Ishmael, it is "kapid."
“With its buttons” – in the shade of its capitals, like the capital in "strike the capital" (Amos 9:1).
“Voice” – the birds at the window of the walls.
And the meaning of "chorev" in the threshold is like, "And I called for devastation upon the land and upon the mountains." The "kafter" is the strongest and hardest part of the door; if the door should rot or break from force, the "kafter" remains, being the hard part. And in the land of Ishmael, the "kafter" is known, for it is not found among us.
“For her cedarwork is laid bare” – these are the ceiling-panels, for the destruction laid bare the paneling, as in “and Kir uncovered the shield.”
Radak
“And they shall lie down” – all the beasts of the nations. [The verse] states “all the beasts,” meaning all the beasts of the nations that surround it shall graze and lie down in it.
Also, “Qa’at.” It is the “Kok.”
“Also the bittern (kippod).” It is the “qanfad” in Arabic, and “tertuga” in the vernacular [Old French].
“On its knobs.” This is the knob (capital) that sits atop the two doorposts, which are the mezuzot. They called it a “knob” because they carve on it designs of flowers and knobs shaped like small apples. Similarly, “their knobs and their branches.” And the Targum translates “on its knobs” as “in the opening of the doorway.”
“A voice shall sing.” As the Targum of Jonathan renders: “the voice of the bird chirping in the window.” It says “shall sing” because the sound the birds make is like song and melody; and likewise it says: “from among the branches they give voice,” and it says: “the time of singing has come,” and “a voice.”
“Chorav b’saf.” The destruction will be at the threshold of the gate.
“For her cedarwork is laid bare.” The heh is quiescent, though by rule it should have a mappik. “Her cedar” refers to the roofing of the houses, which are paneled with cedar; and because the enemy who came upon Nineveh laid bare and exposed the roofing of the houses, it will therefore be ruined, for the covering that remains exposed to rain and wind will fall away little by little. And the Targum renders: “and its covering is stripped.”
Metzudat David
And they shall lie down. People shall not dwell there; rather, it shall be a place of rest for the flocks of all the gentiles' livestock, and the birds of the wilderness shall continually sit upon the beautiful doorposts.
“A voice shall sing in the window.” The voice of birds will be melodious in every window:
“Chorav b’saf.” Destruction shall be at the threshold of every gate.
“For the cedarwork is laid bare.” For the ceilings of the houses, which are of cedar, will be exposed to the rain of heaven and to the blowing wind, for the roofs will fall; therefore the houses will become ruins, and the birds will nest there.
Metzudat Zion
“Their beasts.” Also cattle is called by the name “chayah” (beast); and so “and He gave their life over to the pestilence” (Psalms 78:50).
Qat. Qefod are the names of birds that are found in desolate places:
“On its buttons.” So the lintel is called “buttons” because they make button-like designs on it; and similarly, the verse “the button” (Amos 9:1) [refers to it].
"Yalinu." The matter of permanence; and likewise, "Righteousness shall dwell in it" (Isaiah 1:21).
Yashorer. The language of "song and joy":
Cherev. From the root churban:
“On the threshold.” A doorpost, as in “and the threshold of the gate” (Ezekiel 40).
The cedar. The ceiling of the cedar:
“Bared.” A matter of uncovering, as in “and Kir uncovered the shield” (Isaiah 22:6):
Malbim
“And they shall lie down,” – flocks shall lie down within it, and on the capitals of the houses the pelican and the bittern shall lodge, and the singing birds shall sing in the windows, and desolation shall settle on the threshold of the houses, for the cedar beams will be laid bare from the great desolation.
This is the joyous city That dwelt without care, That said in her heart: ‘I am, and there is none else beside me’; How is she become a desolation, A place for beasts to lie down in! Every one that passes by her Shall hiss, and wag his hand.
verse value 4606
Insights
Verse structure: 21 words, 84 letters. The shortest word is "all" (כֹּ֚ל, 2 letters) and the longest is "exultant" (הָעַלִּיזָה֙, 6 letters). 14 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "exultant" (הָעַלִּיזָה֙), "who·dwells" (הַיּוֹשֶׁ֣בֶת), "to·safety" (לָבֶ֔טַח). 21 unique roots are used. Frequent roots: "on" (root על, 22x in Zephaniah). First appearance of the root עוד ("still") in Zephaniah. The etnachta (major mid-verse pause) falls on 'still', dividing the verse into phrases of 10 and 11 words.
Rashi
“And none besides me.” And there is nothing besides me:
Radak
"This city" – this is Nineveh.
"I, and there is none besides Me." "Besides Me there is none." And so does the Targum render it: "And there is no one besides Me."
Metzudat David
“This city,” etc. It is Nineveh, which was a joyful and glad city in its prosperity.
"I, and no other." This means that I alone am the joyful city, and there is no other city to be compared to Me.
"How, etc." How is it now that it has become desolate, so that anyone passing by it whistles with a loud voice and waves his hand, as is the custom of one who sees a significant thing that has been destroyed?
Metzudat Zion
Ha'alizah. The matter of joy, as it is written: "Let the pious rejoice" (Psalms 149:5).
And "va'afsi" – it is like "va'ain" (and there is not).
Yishroq. The matter of producing a sound that comes from the gathering of the lips, as it says, “They whistled and shook their heads” (Lamentations 2:15):
Yanie. From the language of "movement" and "shaking":
Malbim
This is the meaning of the verse: “Everyone who passes by it will hiss and wave his hand, and say, ‘This is the joyous city...’” — how did it become a desolation?
Rashi
Ibn Ezra
Radak
Metzudat David
Metzudat Zion
Malbim