Woe to her that is filthy and polluted, the oppressing city — her princes roaring lions, her judges wolves of the evening, her prophets wanton and treacherous; 'For then will I turn to the peoples a pure language, that they may all call upon the name of Hashem, to serve Him with one consent'; 'Sing, O daughter of Zion... Hashem your God is in the midst of you, a Mighty One who will save; He will rejoice over you with joy... I will make you to be a name and a praise among all the peoples of the earth, when I turn your captivity before your eyes.'
Tap any Hebrew word to reveal its root, value, and meanings.
Woe to her that is filthy and polluted, To the oppressing city!
verse value 723
Insights
Verse structure: 5 words, 22 letters. The shortest word is "ah!" (ה֥וֹי, 3 letters) and the longest is "and·redeemed" (וְנִגְאָלָ֑ה, 6 letters). 3 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "sight" (מֹרְאָ֖ה), "and·redeemed" (וְנִגְאָלָ֑ה), "dove" (הַיּוֹנָֽה). 5 unique roots are used. The etnachta (major mid-verse pause) falls on 'and·redeemed', dividing the verse into phrases of 3 and 2 words. Full calculation: ה֥וֹי [ah!] (21) + מֹרְאָ֖ה [sight] (246) + וְנִגְאָלָ֑ה [and·redeemed] (95) + הָעִ֖יר [the·city] (285) + הַיּוֹנָֽה [dove] (76) = 723.
Rashi
“Woe, filthy and defiled one.” Until now he spoke of Nineveh, and now he turns back to Jerusalem: Woe, that she shall be for spoil and refuse, like something loathsome to look at, and she shall be defiled by the stench of her iniquity. “Mora’ah” is like “mora’to” (its crop) (Leviticus 1:16), and “I will make you like filth” (Nahum 3:6).
“The city, the dove.” Like a silly dove without heart.
Ibn Ezra
“Woe, filthy one (mora’ah)” – Yefet said: it is like “nora’ah (terrible).” And Rabbi Yeshua said: it is from the root of “stubborn and rebellious (sorer u-moreh),” the aleph standing in place of the root’s heh, as in “oteyah,” where the yod stands in place of the heh. And some say it is like “I will make you a spectacle (ke-ra’i)” and “and he removed (ve-hesir) her filth.”
"V'nig'alah" (and she is defiled) - from the root of "lechem megoal" (defiled bread). And Rabbi Moshe said: from the language of "geulah" (redemption) - even though she rebelled, the Name (God) redeemed her; and the reference is to Jerusalem. And "ha-yonah" (the oppressing one) is from the root of "lo tonah" (you shall not wrong/oppress), and the verb derives from the Qal binyan, like "yoreh" from the root of "yarah" and "yoreh"; or it is similar to a dove that is simple and easily enticed by her beauty, as in "my dove, my perfect one" (Song of Songs 5:2).
Radak
“Woe, filthy and defiled one.” He returns to speak of Jerusalem. “Mora’ah” is a pa’ul (passive) form from the heavy conjugation, the cholam standing in place of a chataf-kamatz or a shuruk; its sense is from “I will make you like filth (k’ri)” (Nahum 3:6) -- a matter of soiling and filth. And likewise “nig’alah” is of this sense, as in “and I have defiled all my garments” (Isaiah 63:3), “they are defiled (nego’alu) with blood” (Isaiah 59:3). And the sense is doubled in different words.
“The oppressing city.” From the sense of “you shall not wrong (tonu)” (Leviticus 25:14). And likewise the qal verb of this sense appears: “the sword of the oppressor.” And some explain “ha-yonah” as “the silly [dove],” as in “and Ephraim became like a silly dove, without heart” (Hosea 7:11). And the Targum renders: “Woe to her that is smitten and broken, the city that has increased [cause] for anger.”
Metzudat David
“Woe to her that is filthy and defiled.” One should lament over Jerusalem, which is defiled and filthy — the city that oppresses and coerces its inhabitants:
Metzudat Zion
“Filthy and defiled.” Both mean dirty and filthy, as in “I will make you like filth” (Nahum 3:6) and as in “they are defiled with blood” (Isaiah 59:3). And the word is doubled with synonymous terms.
Yonah. From the root onah, meaning to take money by fraud; and similarly, "because of the anger of the yonah" (Jeremiah 25:38).
Malbim
“Woe, O awesome one,” before we come to explain this prophecy, let us propose one suggestion, and that is: It has already been explained to us that from the time the first exile began, which was through Sennacherib, from that time the prophets began to prophesy concerning the redemption, and from that time the redemption was possible if they merited it, as stated in the commentary on Isaiah, chapters 11 and 48, and everywhere. The first time for this was in the days of Hezekiah; if they had merited it, the general ingathering would have taken place then, as our Sages of blessed memory stated that the Holy One, blessed be He, sought to make Hezekiah the Messiah and Sennacherib Gog and Magog, only that some sin caused otherwise. In the days of Manasseh, the officers of the king of Assyria came from Babylon and captured Manasseh, and the king of Assyria began again to come against Israel, as explained in the prophecy of Nahum. In the days of Josiah, Jeremiah thought that the time of redemption had arrived and went to restore the Ten Tribes, as our Sages of blessed memory stated. Likewise, at the time Nineveh was destroyed, at the beginning of the reign of Jehoiakim, they no longer feared the kingdom of Assyria, and all this time was a time fit for redemption if they had merited it. But because they persisted in sinning and returned to the iniquities of their fathers, the time was delayed, and the king of Babylon prevailed over them and exiled them to captivity. Then the time fit for this was if they had returned in repentance in the days of the Second Temple, as our Sages of blessed memory stated that if they had all ascended like a wall, they would have been redeemed with an eternal redemption. And this too did not happen, for then factions arose among them and the arm of wickedness prevailed, and the Temple was destroyed a second time. Since then, the matter has remained pending until the appointed time comes in the end of days. However, there is a difference in this: If the redemption had occurred in the days of Hezekiah, or in the days of Josiah, or in the Second Temple, it would not have been a general redemption, meaning it would have been only for Israel alone. But the redemption hoped for in the end of days will be general for the whole world, for then all nations will recognize the Kingdom of the Lord and His unity, and they will all return to call in the name of the Lord, the One God (and this is stated at length in Isaiah, chapter 48, and will be further explained in the prophecies of Haggai and Zechariah). On this point our prophet based his words in this chapter: After he announced the destruction of Nineveh, and the downfall of the nations that did evil to Israel, and prophesied that the remnant of Israel would inherit the land of the Philistines, and Ammon, and Moab, he came to explain that it was then the time for this, and if they had merited it, they would have been redeemed. And with this he says: “Woe, O awesome and redeemed one.” The city of Jerusalem is “awesome” in that in the days of Hezekiah and in the days of Josiah the nations feared her, for the Lord was with her. And she was “redeemed,” for she was redeemed from the hand of the king of Assyria. And they were worthy to be redeemed with a complete redemption. The “city of the dove” is Jerusalem, which was under the hand of Assyria and Babylon, whose banner was in the form of a dove and was called by that name after his kingdom. The time had come for her to be redeemed, only that sin caused otherwise.
She hearkened not the voice, She received not correction; She trusted not in Hashem, She drew not near to her God.
verse value 1567
Insights
Verse structure: 12 words, 44 letters. The shortest word is "not" (לֹ֤א, 2 letters) and the longest is "to·her·God" (אֶל־אֱלֹהֶ֖יהָ, 7 letters). Words sharing gematria 31: not, not, not, not. 7 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "she·heard" (שָֽׁמְעָה֙), "voice" (בְּק֔וֹל), "had·taken" (לָקְחָ֖ה). The root לא appears 4 times in this verse. 9 unique roots are used. Frequent roots: "in·Hashem" (root יהוה, 34x in Zephaniah). First appearance of the root קרב ("neared") in Zephaniah. The etnachta (major mid-verse pause) falls on 'discipline', dividing the verse into phrases of 6 and 6 words. Full calculation: לֹ֤א [not] (31) + שָֽׁמְעָה֙ [she·heard] (415) + בְּק֔וֹל [voice] (138) + לֹ֥א [not] (31) + לָקְחָ֖ה [had·taken] (143) + מוּסָ֑ר [discipline] (306) + בַּֽיהֹוָה֙ [in·Hashem] (28) + לֹ֣א [not] (31) + בָטָ֔חָה [trusted] (24) + אֶל־אֱלֹהֶ֖יהָ [to·her·God] (82) + לֹ֥א [not] (31) + קָרֵֽבָה [neared] (307) = 1567.
Ibn Ezra
“She did not obey the voice” – of one who reproves.
Radak
She did not hear. It is clear:
"By a voice." Explanation: By the voice that indicates it.
She did not draw near. In Tzuri, the resh is according to the conjugation of pa'al.
Metzudat David
"She did not listen to the voice." This means: to the voice of the prophets who warned her.
“She did not accept reproof.” From what befell the Ten Tribes as retribution for their iniquity:
“On the Lord she did not trust.” For she sought help from the kings of Egypt.
She did not draw near. To seek help from it:
Malbim
"She did not listen to the voice" — meaning she did not heed the voice of the teachers and the prophets to return to the Torah on account of the admonition of reason; nor did she take instruction to return to the Lord on account of the fear of punishment and afflictions. "In the Lord she did not trust" — meaning she did not return to Him on account of His being the Lord, Creator of the world. For this is indicated by the Name YHWH, which denotes the aspect of the admonition of reason. And in contrast to "she did not take instruction," it states, "to her God she did not draw near" — meaning she did not draw near to Him on account of His being her God, who watches over her with particular providence. For on account of this aspect, she ought to have feared the fear of punishment and hoped for the hope of reward, through the closeness she has with Him; for she also did not discipline herself out of the fear of reward and punishment.
Her princes in the midst of her are roaring lions; Her judges are wolves of the desert, They leave not a bone for the morrow.
verse value 3103
Insights
Verse structure: 10 words, 41 letters. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "in·her·midst" (בְקִרְבָּ֔הּ, 5 letters). 8 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "her·princes" (שָׂרֶ֣יהָ), "lions" (אֲרָי֖וֹת), "roar" (שֹׁאֲגִ֑ים). 10 unique roots are used. First appearance of the root בקר ("to·the·morning") in Zephaniah. The etnachta (major mid-verse pause) falls on 'roar', dividing the verse into phrases of 4 and 6 words. Full calculation: שָׂרֶ֣יהָ [her·princes] (515) + בְקִרְבָּ֔הּ [in·her·midst] (309) + אֲרָי֖וֹת [lions] (617) + שֹׁאֲגִ֑ים [roar] (354) + שֹׁפְטֶ֙יהָ֙ [her·judges] (404) + זְאֵ֣בֵי [wolves·of] (20) + עֶ֔רֶב [evening] (272) + לֹ֥א [not] (31) + גָרְמ֖וּ [they·cut·off] (249) + לַבֹּֽקֶר [to·the·morning] (332) = 3103.
Rashi
“Wolves of the evening.” Those who hasten to eat their prey at night:
They left nothing for the morning. They did not even leave the bones to be gnawed by morning.
Ibn Ezra
Shariyah – like lions roaring over their prey.
“Her judges are evening wolves that did not gnaw [bones]” – that they did not leave a bone for the morning; and behold, in the evening they are [again] hungry.
Radak
Sarai. [This is interpreted as] those who snatch and plunder the people, like lions that maul, or like the wolves of the evening that plunder by night.
They did not cause the morning to come. They did not allow the morning to come; not even the bones—for the wolves themselves snatch and devour quickly—so too, the judges snatch bribes and devour them.
Metzudat David
Their princes within her. Their princes who are within her threaten the people with the sound of their roaring, like lions roaring.
“Like wolves of the evening.” This means that they will hasten to devour, like wolves that devour in the evening, hastening to devour because of hunger, since they have not eaten all day.
“They did not gnaw [the bones] until morning.” They left nothing over for the morning, not even the bones, for they devour everything — that is to say, the judges utterly destroy the people. And since he compared them to evening wolves, he used language that befits them.
Metzudat Zion
“Their bones.” The meaning is “bone,” as in “his bones are like a cast of iron” (Job 40:18).
Malbim
Sharyah, which explains four types of leaders that it had: the princes who were within it were like roaring lions, roaring for prey in public; and the judges, who took bribes in secret, were like wolves that maul in the evening, in hiding, in darkness where no one sees, and they do not leave the bones until morning, so that with the light of dawn it is not known at all whether they had mauled anything, for even the bones were consumed.
Her prophets are wanton And treacherous persons; Her priests have profaned that which is holy, They have done violence to the law.
verse value 2292
Insights
Verse structure: 8 words, 40 letters. The shortest word is "man" (אַנְשֵׁ֖י, 4 letters) and the longest is "they·profaned·holiness" (חִלְּלוּ־קֹ֔דֶשׁ, 7 letters). 8 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "her·prophets" (נְבִיאֶ֙יהָ֙), "being·wanton" (פֹּֽחֲזִ֔ים), "man" (אַנְשֵׁ֖י). 7 unique roots are used. The etnachta (major mid-verse pause) falls on 'treacherous', dividing the verse into phrases of 4 and 4 words. Full calculation: נְבִיאֶ֙יהָ֙ [her·prophets] (78) + פֹּֽחֲזִ֔ים [being·wanton] (145) + אַנְשֵׁ֖י [man] (361) + בֹּֽגְד֑וֹת [treacherous] (415) + כֹּהֲנֶ֙יהָ֙ [her·priests] (90) + חִלְּלוּ־קֹ֔דֶשׁ [they·profaned·holiness] (478) + חָמְס֖וּ [they·wronged] (114) + תּוֹרָֽה [law] (611) = 2292.
Rashi
They robbed the Torah. They did not teach it to those who inquired of them:
Ibn Ezra
“Her prophets are reckless” – empty, as in “unstable (pachaz) as water” (Genesis 49:4); they had no bread to eat, and therefore they prophesied [falsely].
And the word "bogedot" – [it is] feminine active participle, and they are men, [described] in the form used for treacherous women.
“They did violence” – evil done openly is called “chamas.” They did violence to the Torah of justice and did not judge according to the law; and they seized money unlawfully.
Radak
“His prophets.” The prophets of falsehood:
“Fools.” Light, meaning light of mind, like empty and frivolous people.
“Men of treachery (bogdot).” It is a noun in the pattern of “ha-soll’lot” (the siege-ramps), as in “the siege-ramps came [against] the city.”
“Her priests have profaned the holy.” As Ezekiel said: “Her priests have done violence to My Torah and profaned My holy things; between the holy and the profane they have made no distinction” (Ezekiel 22:26).
They robbed the Torah. For they did not teach it to the people as they were obligated to do, as it is stated: "Teach Your judgments to Jacob, and Your Torah to Israel." And not only that, but they also transgressed it themselves; thus, they robbed the Torah.
Metzudat David
"Her prophets are impudent": The prophets of Baal are they, who are of light mind and men of treachery.
“Her priests.” The priests of the Temple profaned the holy and treated it with contempt:
They committed violence against the Torah. They removed the Torah and did not teach it to the people, whereas it is the duty of the priest to teach, as it is stated: “For the lips of a priest should guard knowledge, and they shall seek Torah from his mouth” (Malachi 1).
Metzudat Zion
Fochazim. Those of light mind; and likewise, “empty and fochazim men” (Judges 9:4).
“Treacherous ones.” From the word “boged” (treacherous).
"They profaned it." The meaning is contempt:
“They stripped away.” A matter of removal, as in “and He stripped His booth like a garden” (Lamentations 2:6).
Malbim
"Her prophets are reckless and empty; they are men of treachery — the paramours of unfaithful women who betray their husbands and commit adultery with them. And her priests, upon whom it is incumbent to guard the Temple and its holy things."
They profaned the sacred, and, whereas upon them rests the duty of instruction, they robbed the Torah.
Hashem who is righteous is in the midst of her, He will not do unrighteousness; Every morning does He bring His right to light, It fails not; But the unrighteous knows no shame.
verse value 4096
Insights
Verse structure: 16 words, 62 letters. Notable word values: "Hashem" (יְהֹוָ֤ה) = 26, the value of the divine name Hashem. Verse gematria: 4096 = 64². The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "but·does·not·know" (וְלֹא־יוֹדֵ֥עַ, 7 letters). Words sharing gematria 304: in·the·morning, in·the·morning. 7 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "just" (צַדִּיק֙), "will·give" (יִתֵּ֤ן), "to·the·light" (לָאוֹר֙). The root לא appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 34x in Zephaniah). The etnachta (major mid-verse pause) falls on 'unrighteousness', dividing the verse into phrases of 6 and 10 words.
Rashi
“The Lord is righteous.” He causes His Divine Presence to dwell among them, and therefore He cannot bear to look upon their evil deeds, for He is righteous, and there is no iniquity before Him.
His judgment he shall bring to light. He who brings to light judges a true judgment, truly.
And they did not know shame in their wickedness. And all of this the judges of wickedness within her did not take to heart, to be ashamed of the righteous one who dwells among them.
Ibn Ezra
"H" – It was fitting that they not commit an injustice.
"In the morning, in the morning" – Every day, God will show them His judgment, like the nations who do not serve Him.
"And he shall not know evil in shame" – because it mentioned "he shall not do an iniquity," and the meaning applies to Israel.
Radak
"The Lord is righteous in her midst." In the midst of this city that He has mentioned, which is Jerusalem.
"He shall not commit iniquity." The Lord, who is righteous within her, for His Divine Presence dwells within her, and He is righteous in that He brings evil upon them; He shall not commit iniquity, for He does what He does to them justly, as Moses said: "The Rock, His work is perfect, for all His ways are justice; a God of faithfulness and without iniquity, just and upright is He."
“Morning by morning.” The sage Rabbi Abraham [Ibn Ezra] explained: it was fitting for them not to commit iniquity, for the Lord, blessed be He, “morning by morning” — that is, every single day — shows them His justice upon the nations; and yet “the unjust one knows no shame” — that is, Israel, who commits injustice, does not know to be ashamed and abashed from doing injustice, even though he sees that the Lord, blessed be He, executes His justice upon the nations for their evil, yet they are not chastened and are not ashamed. And my master, my father, of blessed memory, explained: from the day the Lord, blessed be He, created light, His faithfulness stands forever, for every single morning He causes the light to shine — this is “He renders His judgment to the light.”
He is not absent. Even though the people of the world provoke Him to anger:
“But the unjust knows no shame.” The explanation is that one should say: just as God keeps His faithfulness to us, so should we keep faithfulness to Him.
Metzudat David
"The Lord is righteous in her midst." Behold, the Lord, the Righteous One, causes His Divine Presence to rest within Jerusalem, for He does not do iniquity, for it is abhorrent to Him.
“Morning by morning.” This means that every day He judges with true and clear justice, and He never ceases from judging with the judgment of truth. And this wicked nation does not know what shame is; for how can they not be ashamed to commit oppression in the place of the Divine Presence, which hates oppression and loves justice?
Metzudat Zion
"Light." This means: clear like light and resembling it.
“Missing.” A matter of absence, as in “not a man is missing” (Isaiah 40:26):
Malbim
"The Lord is righteous in her midst" (Zephaniah 3:5): All of them are wicked and sinners, and doers of iniquity; only one righteous person is found in the city, and He is the Lord who is found in her midst. He will not do iniquity. And even though they pervert justice, He will render His judgment in all the morning light, which never departs and is never interrupted forever, for it always shines and always brings justice to light. And it was fitting that they should return in shame because of the Lord, the Righteous One, who is found in her midst, who hates iniquity and sees their deeds. Nevertheless, "they know not shame in iniquity" (Zephaniah 3:5), for he does not know the Lord, and therefore he will not be ashamed before Him, so that His fear should be upon their faces—this shame being from His glory that fills the world.
I have cut off nations, Their corners are desolate; I have made their streets waste, So that none passes by; Their cities are destroyed, so that there is no man, So that there is no inhabitant.
verse value 4488
Insights
Verse structure: 13 words, 62 letters. The shortest word is "nations" (גוֹיִ֗ם, 4 letters) and the longest is "without·man" (מִבְּלִי־אִ֖ישׁ, 7 letters). 9 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "I·have·cut·off" (הִכְרַ֣תִּי), "they·are·astonished" (נָשַׁ֙מּוּ֙), "their·corners" (פִּנּוֹתָ֔ם). The root בלי appears 2 times in this verse. 12 unique roots are used. The etnachta (major mid-verse pause) falls on 'transgressing', dividing the verse into phrases of 8 and 5 words. Full calculation: הִכְרַ֣תִּי [I·have·cut·off] (635) + גוֹיִ֗ם [nations] (59) + נָשַׁ֙מּוּ֙ [they·are·astonished] (396) + פִּנּוֹתָ֔ם [their·corners] (576) + הֶחֱרַ֥בְתִּי [I·have·laid·waste] (625) + חוּצוֹתָ֖ם [their·streets] (550) + מִבְּלִ֣י [from·without·of] (82) + עוֹבֵ֑ר [transgressing] (278) + נִצְדּ֧וּ [they·were·lain·in·wait] (150) + עָרֵיהֶ֛ם [their·cities] (325) + מִבְּלִי־אִ֖ישׁ [without·man] (393) + מֵאֵ֥ין [without] (101) + יוֹשֵֽׁב [dwelling] (318) = 4488.
Rashi
“I have cut off nations.” I brought retribution upon the idolaters so that you would see and fear, as he goes on to conclude: “I said, surely you will fear Me.”
Ibn Ezra
“I have cut off” – it was incumbent upon them to take a lesson.
Nitzdu – Targum: "It was chaos."
Radak
"I have known." I said that the two verses are clear:
Metzudat David
“I have cut off nations.” Behold, I have cut off the idolaters, and their strongholds are desolate.
“I laid them waste.” I made their streets desolate, without anyone passing through them, and their cities became desolate, without a man. And he goes on to explain “without an inhabitant”: that is, since there is no one dwelling in them, therefore no one passes through them.
Metzudat Zion
“They were made desolate.” From the word “shimamon” (desolation):
Their corners. These are the high towers, as it says: “And upon the high corners” (above, 1:16).
"I have laid waste." The word is from the root *churban* (destruction).
Their outer parts. The meaning is [referring to] the market and the street:
Nitzdu. The meaning is desolation, as in "And I will make the land desolate" (Leviticus 26:32); Targum [Onkelos] renders it "ve'atzdi."
Malbim
“I have cut off nations”—after He saw that they were not ashamed of the greatness of the Lord who dwells among them, He devised another scheme: He cut off the nations and also brought destruction upon their cities. And this occurred in three degrees. First, “their corners were laid waste”—the corners and the side-angles, meaning the flanks of the country and its borders. Afterwards, “I laid waste their streets”—the ‘streets’ refers to the rear parts of the houses, which are more interior than the corners at the extremity of the country; for He devastated the roads within the country and the villages until no one could pass through, because the enemy had spread throughout the land. And afterwards, “their cities were leveled”—the cities themselves were destroyed until they became devoid of people, with no one dwelling in them.
I said: ‘Surely you will fear Me, You will receive correction; So her dwelling shall not be cut off, Despite all that I have visited upon her’; But they betimes corrupted all their doings.
verse value 6449
Insights
Verse structure: 15 words, 74 letters. The shortest word is "all" (כֹּ֥ל, 2 letters) and the longest is "that·I·visited" (אֲשֶׁר־פָּקַ֖דְתִּי, 8 letters). Words sharing gematria 50: all, all. 11 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "I·utteranced" (אָמַ֜רְתִּי), "surely·you·will·fear" (אַךְ־תִּֽירְאִ֤י), "me" (אוֹתִי֙). The root כל appears 2 times in this verse. 13 unique roots are used. Frequent roots: "on" (root על, 22x in Zephaniah). The etnachta (major mid-verse pause) falls on 'on', dividing the verse into phrases of 10 and 5 words.
Rashi
“And its dwelling shall not be cut off.” And their dwellings shall not be destroyed:
“All that I have appointed upon her.” And none of the good that I commanded to be brought upon her shall be cut off from it.
Ibn Ezra
I said, "And it shall not be cut off" – from your mouth, a word of affliction. And the meaning is: the affliction of the nations, which I have cut off.
"Indeed, they rose early" — your people have corrupted.
Radak
“And her dwelling shall not be cut off.” The heh has a mappik — meaning the dwelling of the city he mentioned, which is Jerusalem: “all that I appointed upon her” of evils shall not come upon her, for she will take instruction from the nations; but they did not do so — rather, “indeed, they rose early and corrupted all their deeds,” meaning they were diligent to rise early to corrupt all their deeds, which are evil. And he said “all,” meaning they left no evil undone, as it says “they did not cease from their doings.” “Me’onah” is used in a general sense — that is, her dwellings and her great houses.
Metzudat David
“I said.” I thought: through the destruction of the idolaters, truly now you will fear Me, and from the retribution that befalls them you will take a lesson; and then “His dwelling shall not be cut off” — this refers to the Holy Temple — and likewise, “all the good that I have appointed upon it shall not be cut off from it.”
Indeed. In truth, they did not act thus, for they rose early with great alacrity, and they further corrupted all their deeds more than they had done since then.
Metzudat Zion
“Surely.” Its meaning is like “truly,” and so “surely you are my bone and my flesh” (Genesis 29:14).
“A dwelling.” An abode, as in “Lord, You have been our dwelling place” (Psalms 90:1).
"I have appointed." I commanded, as it is written: "And he appointed over me" (Ezra 1:2).
Their deeds. Their deeds:
Malbim
I said, and in this I thought that thereby you would fear Me with the awe of majesty, that you would behold My might, or at least you would take a lesson to fear the fear of punishment, lest I also destroy your land. And the statements are parallel: “I said, only fear Me,” meaning that through the awe of majesty the dwelling place and the Temple, where My Divine Presence is among you, will not be destroyed; “and let not her dwelling be cut off,” meaning that you will take a lesson from all that I have visited upon her, that you will fear the punishments and the evil decrees that I have visited upon her, upon the city of Jerusalem. Indeed, all this was of no avail, for they had already risen early to corrupt all their deeds; they had already corrupted their deeds before I did all this, and it is no longer possible for them to improve their ways, since they are already corrupted beyond repair, so that it is no longer possible to rectify them.
Therefore wait you for Me, says Hashem, Until the day that I rise up to the prey; For My determination is to gather the nations, That I may assemble the kingdoms, To pour upon them Mine indignation, Even all My fierce anger; For all the earth shall be devoured With the fire of My jealousy.
verse value 4912
Insights
Verse structure: 23 words, 94 letters. Notable word values: "to·day·of" (לְי֖וֹם) = 86, equal to Elohim. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "utterance·Hashem" (נְאֻם־יְהֹוָ֔ה, 7 letters). Words sharing gematria 30: for, for. 13 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "wait·for·me" (חַכּוּ־לִי֙), "to·day·of" (לְי֖וֹם), "arise" (קוּמִ֣י). The root כי appears 2 times in this verse. 21 unique roots are used. Frequent roots: "utterance·Hashem" (root יהוה, 34x in Zephaniah); "upon·them" (root על, 22x in Zephaniah); "to·day·of" (root יום, 20x in Zephaniah). First appearance of the root קבץ ("that·I·may·gather") in Zephaniah. The etnachta (major mid-verse pause) falls on 'to·the·prey', dividing the verse into phrases of 6 and 17 words.
Rashi
"Arise for eternity" – that I may arise to convene [a tribunal] against you.
Ibn Ezra
Therefore, “to the day of My rising” – it shall be a rising forever (la-ad). And Rabbi Moshe said: [it means] to plunder the world, as in “in the morning he devours prey (ad)” (Genesis 49:27). And he said: “for la-ad” — the verb, as in “to subdue nations before him.”
"Judgments" – "judgment" means that I will act accordingly.
And the meaning of “I am jealous” is: because they will serve other gods, like the way of a jealous God, for this refers to the future. And according to the opinion of Rabbi Moses: regarding the Second Temple, they will turn to serve the Name alone, in clear language, which is the Holy Tongue, by which alone the Exalted Name is invoked.
Radak
“Therefore wait for Me.” That is: wait for Me until that day when I will refine you, for you will not take instruction until that day — the day of “when I arise as a witness,” the day of the coming of Gog and Magog, when I will arise “la-ad,” meaning to prey/plunder, as in “in the morning he devours prey (ad)” (Genesis 49:27).
“For My judgment is to gather nations.” This judgment I have appointed for the future, that I will gather nations and kingdoms against Jerusalem. And Jonathan rendered “la-ad” as “to judge.”
"Kol ha'aretz" – this means the majority of the people of the land, as it is written: "And all the land came to Egypt" (Genesis 41:57).
“Le-kovtzi.” The kof is read with a chataf-kamatz:
Metzudat David
Therefore, wait for Me. Since you have not returned to Me, I will not hasten the redemption; rather, wait for Me for the appointed day when I will arise to strip the nations of their power, and concerning the day of Gog’s downfall it will be said:
"For My judgments." At that time, "My judgments" will go forth to gather the nations and to pour out upon them My wrath and all the fury of My anger.
"All the land." All the inhabitants of the land:
Metzudat Zion
“Wait.” A matter of waiting and delay, as in “and flee, and do not tarry” (II Kings 9).
“For prey.” A matter of spoil and plunder, as in “in the morning he devours prey” (Genesis 49:27):
Malbim
Therefore, after having recounted the evil of the people, and that all that He exerted Himself to do in order that they should return in repentance and that then would be the time of redemption was of no avail, therefore it is impossible that then be the time of redemption. For it is impossible that I wait for you, meaning that I hope and await that you improve your deeds and thereby be saved; rather, you must wait for Me, meaning wait until the appointed time in the end of days arrives, at which time I will awaken Myself to the future redemption when the fixed, limited end arrives, which does not depend at all on your deeds. And regarding this it says, “To the day of My rising,” meaning that then I will rise up of My own accord to redeem you. And this will be forever, meaning that then the redemption will be eternal forever, so that there will be no exile after it. This is unlike the redemption that comes according to deeds, which will not be forever, for when they return and worsen their deeds, the redemption will be annulled. But regarding this you must wait, meaning wait a long time, for the fixed end is very distant. And now He explains how this redemption, which will be forever, will occur: For My judgments, meaning that then the redemption will not be particular to Israel alone, but rather My judgments and governance in this redemption will be to gather the nations, that all the peoples will assemble for the war of Gog and Magog. And through their gathering, I will pour out upon them My wrath and all the fury of My anger that I have against them for having done evil to Israel. And besides punishing them by way of vengeance, I will also be jealous for the honor of My Name, and with the fire of this jealousy all the earth will be consumed, as it is written, “He will don vengeance as His garment, and zeal as His cloak.”
For then will I turn to the peoples A pure language, That they may all call upon the name of Hashem, To serve Him with one consent.
verse value 2407
Insights
Verse structure: 12 words, 47 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "lip" (שָׂפָ֣ה, 3 letters) and the longest is "to·peoples" (אֶל־עַמִּ֖ים, 6 letters). 9 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "I·will·turn" (אֶהְפֹּ֥ךְ), "to·peoples" (אֶל־עַמִּ֖ים), "lip" (שָׂפָ֣ה). 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 34x in Zephaniah). The etnachta (major mid-verse pause) falls on 'pure', dividing the verse into phrases of 5 and 7 words. Full calculation: כִּי־אָ֛ז [for·then] (38) + אֶהְפֹּ֥ךְ [I·will·turn] (106) + אֶל־עַמִּ֖ים [to·peoples] (191) + שָׂפָ֣ה [lip] (385) + בְרוּרָ֑ה [pure] (413) + לִקְרֹ֤א [to·call] (331) + כֻלָּם֙ [all·of·them] (90) + בְּשֵׁ֣ם [in·name·of] (342) + יְהֹוָ֔ה [Hashem] (26) + לְעׇבְד֖וֹ [to·serve·Him] (112) + שְׁכֶ֥ם [shoulder] (360) + אֶחָֽד [one] (13) = 2407.
Ibn Ezra
“One accord (shekhem echad)” – like “you shall make them turn their shoulder (teshitemo shekhem)” (Psalms 21:13).
Radak
“For then I will turn a clear language to the peoples.” The meaning is that the peoples who remain after the war of Gog — I will change their former language into a clear language, so that they will not utter the names of other gods with their lips, but all will call upon the Name of the Lord; this is “a clear language,” as it says in the prophecy of Zechariah: “On that day the Lord shall be One and His Name One.” And the sage Rabbi Abraham Ibn Ezra, of blessed memory, explained: they will turn to serve the Lord alone in a clear language — that is the Holy Tongue, in which alone the honored Name is called.
"To serve Him with one shoulder": "One portion" means with one heart and one mind.
Metzudat David
"For then will I turn." That is to say, at that time I will turn to the nations, so that they will speak a clear language, in exchange for the obscure language that is with you. This means that they will speak the Holy Tongue in place of the language they currently speak.
"To call them all." This means that unity of speech will be the cause that they will unite in faith to call all of them by the Name of the Lord, to serve Him with one shoulder and with one mind.
Metzudat Zion
“A tongue.” Thus the language of each nation is called, and likewise “the speech of his neighbor” (there, [Genesis] 11:7):
“Clear.” Since [Scripture] calls the language of the nations “deep of speech” — as it says, “a people deep of speech” (Isaiah 33:19) — it calls the Holy Tongue, in contrast, “clear and pure speech.”
“Shechem.” Meaning one side and one accord, as in “on the way they murder together, with one shoulder” (Hosea 6:9):
Malbim
"For then, and through the war of Gog and Magog, all will recognize the power of the Lord and His wonders, and they will abandon their idols and accept upon themselves the yoke of the Kingdom of Heaven (as it is stated in Isaiah 66:18-20, Ezekiel 39:21, and Zechariah 14). And then I will turn to the nations a clear language, for until now they called upon the name of the Lord with a tongue, but not with a clear tongue, because they mixed false beliefs and foreign vanities into matters of divinity. And then they will call with a clear tongue, in the unity of the Creator, to call them all by the name of the Lord. And whereas until now they did not serve Him with one accord, for they were divided into different sects and served Him with varying forms of worship, then they will serve Him with one accord, according to the service that He commanded in His Torah."
From beyond the rivers of Ethiopia Shall they bring My suppliants, Even the daughter of My dispersed, As Mine offering.
verse value 2813
Insights
Verse structure: 6 words, 33 letters. The shortest word is "from·beyond" (מֵעֵ֖בֶר, 4 letters) and the longest is "rivers·of·Ethiopia" (לְנַהֲרֵי־כ֑וּשׁ, 8 letters). 6 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "from·beyond" (מֵעֵ֖בֶר), "rivers·of·Ethiopia" (לְנַהֲרֵי־כ֑וּשׁ), "my·suppliants" (עֲתָרַי֙). 6 unique roots are used. The etnachta (major mid-verse pause) falls on 'rivers·of·Ethiopia', dividing the verse into phrases of 2 and 4 words. Full calculation: מֵעֵ֖בֶר [from·beyond] (312) + לְנַהֲרֵי־כ֑וּשׁ [rivers·of·Ethiopia] (621) + עֲתָרַי֙ [my·suppliants] (680) + בַּת־פּוּצַ֔י [daughter·of·My·dispersed] (588) + יוֹבִל֖וּן [they·shall·bring] (104) + מִנְחָתִֽי [my·gift] (508) = 2813.
Rashi
Beyond the rivers of Cush. They shall bring me an offering:
“Atarai.” Those who pray to Me:
"Bat Puzi": The congregations that I have dispersed, which I have scattered.
Ibn Ezra
[There is] there a nation, and so too “daughter of Putzai”; and a vav is lacking, as in “sun [and] moon.” Therefore he said: “they shall bring My offering” – both of them. And some say: “Atarai” [refers to] Israel, who entreat (otrim) the Name and are scattered among the nations — they shall bring an offering to the Name.
Radak
Beyond the rivers of Cush. Those who are beyond the rivers of Cush:
“They shall bring My offering.” That is, they shall bring Israel to Jerusalem as an offering, as it says in the prophecy of Isaiah: “Woe, land of buzzing wings, which is beyond the rivers of Cush,” and it says: “At that time a gift shall be brought to the Lord of Hosts [from] a people tall and smooth.”
“Atarai, daughter of Putzai.” The name of a nation or family that is beyond the rivers of Cush. And Jonathan explained “Atarai”: that the Lord, blessed be He, called Israel “Atarai,” that the Lord would be entreated (ye’atar) for them; and He called her “daughter of Putzai,” that is, the congregation of the dispersed (nefotzim) in exile. And so Jonathan translated: “From beyond the rivers of India, with mercy the exile of My people that was exiled shall return, and they shall bring them as offerings.”
Metzudat David
“From beyond the rivers of Cush.” From the far side of the rivers of Cush, the nation — My suppliants and the assembly of My dispersed — will bring the offering due to Me, namely people from among the children of Israel, as it is stated: “Woe, land of buzzing wings, which is beyond the rivers of Cush” (Isaiah 18:7). And at the conclusion of the passage it is said: “On that day a gift shall be brought to the Lord of Hosts from a people tall [and smooth],” etc. (ibid.).
Metzudat Zion
Oteri. The name of a nation:
“Daughter of Puzi.” A community of Puzi, and it is the name of a nation.
יובילון. The meaning is bringing, as in “a gift shall be brought” (Isaiah 18:7):
Malbim
"Beyond the river," and not only the nations that dwell in the midst of the settled lands, but also the peoples dwelling beyond the rivers of Cush, and the nations called Atarai and Bat Putzai, who are idolaters and practice all abominations—even they shall bring My offering. And Isaiah has already explained what this offering will be: "Bring all your brothers as an offering to the Lord," etc. And these nations shall bring from there the exiles of Sennacherib’s exile as an offering to the Lord.
In that day shall you not be ashamed for all your doings, Wherein you have transgressed against Me; For then I will take away out of the midst of you Your proudly exulting ones, And you shall no more be haughty In My holy mountain.
verse value 5414
Insights
Verse structure: 19 words, 80 letters. The shortest word is "not" (לֹ֤א, 2 letters) and the longest is "and·you·shall·not·continue" (וְלֹא־תוֹסִ֧פִי, 8 letters). 13 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "you·will·put·to·shame" (תֵב֙וֹשִׁי֙), "from·all" (מִכֹּ֣ל), "your·deeds" (עֲלִילֹתַ֔יִךְ). 19 unique roots are used. Frequent roots: "in·the·day" (root יום, 20x in Zephaniah). The etnachta (major mid-verse pause) falls on 'against·Me', dividing the verse into phrases of 9 and 10 words.
Rashi
"You shall not be ashamed of all your transgressions, for you have already suffered and your iniquity has been accepted."
Ibn Ezra
“On that day, your proudly exultant ones” – for they were proud because they dwelt on My holy mountain.
Radak
“On that day you shall not be ashamed of all your deeds.” You will not need to be ashamed or abashed by all the deeds you do, for they will all be in uprightness and faithfulness — not as at this time, when you must be ashamed and abashed by your evil deeds that you do. This is what he said, “by which you transgressed against Me”: that is, by which you transgress against Me now; but at that time you shall not be ashamed.
“For then I will remove from your midst the boastful and proud.” This means that the arrogant, the exultant, and those who rejoice in matters of pride and haughtiness—these I will remove from your midst at that time, as it is stated in the prophecy of Zechariah: “And I will refine them as one refines silver, and test them as one tests gold.”
"For her haughtiness." [This is] an infinitive.
Metzudat David
"Be not ashamed." Do not endure shame on account of all the evil accusations and deeds that you have transgressed against Me from then until now.
"I will remove from your midst." This means that there will no longer be found among you anyone who will rejoice and boast in his pride. Therefore, you shall no longer be ashamed, because for this reason the iniquity shall go away, and there shall be none.
To exalt further. To boast further:
"Upon My holy mountain": This means that the one dwelling upon My holy mountain is Jerusalem.
Metzudat Zion
"Your deeds." Your deeds:
Alizi. The matter of joy:
Malbim
"On that day you shall not be ashamed of all your transgressions," i.e., they will no longer return to sin as in the past, to the point of being shamed again by their evil deeds. For in previous times, the cause of their sins was that they learned from the nations who were their neighbors all around. But then, since all the nations will call upon the name of the Lord and serve Him, it will be impossible for Israel to sin, as it is stated (Isaiah 54:5-6): "For the shame of your youth you shall forget, for your Redeemer is the Holy One of Israel, the God of all the earth, He shall be called" (as explained in the commentary there). Likewise, in previous times, they were required to make covenants with the nations to seek from them aid, chariots, horses, military might, and through this they learned from their deeds. But then, "I will remove from your midst the boastful ones of your pride," and you will no longer exalt yourself further in might and strength, horses and chariots, silver and gold, only,
And I will leave in the midst of you An afflicted and poor people, And they shall take refuge in the name of Hashem.
verse value 1974
Insights
Verse structure: 8 words, 31 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "people" (עַ֥ם, 2 letters) and the longest is "and·I·will·leave" (וְהִשְׁאַרְתִּ֣י, 7 letters). 5 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "and·I·will·leave" (וְהִשְׁאַרְתִּ֣י), "people" (עַ֥ם), "poor" (עָנִ֖י). 8 unique roots are used. Frequent roots: "Hashem" (root יהוה, 34x in Zephaniah). The etnachta (major mid-verse pause) falls on 'and·low', dividing the verse into phrases of 5 and 3 words. Full calculation: וְהִשְׁאַרְתִּ֣י [and·I·will·leave] (922) + בְקִרְבֵּ֔ךְ [in·your·midst] (324) + עַ֥ם [people] (110) + עָנִ֖י [poor] (130) + וָדָ֑ל [and·low] (40) + וְחָס֖וּ [and·they·will·seek·refuge] (80) + בְּשֵׁ֥ם [in·name·of] (342) + יְהֹוָֽה [Hashem] (26) = 1974.
Rashi
"With a poor and needy person." With a humble person who accepts insult.
Ibn Ezra
“And I will leave,” “and they shall take refuge in the Name” – and they will not be proud; then they will dwell in safety.
Radak
“And I will leave in your midst a poor and lowly people.” The opposite of “your proud, exultant ones” that he mentioned. He explains: “poor (ani)” is like “anav (humble)” — that is, lowly of spirit; and “dal (lowly)” means one whose soul is meek and low. And the Targum renders it: “humble and accepting of insult.” And likewise, “lowly (ani) and riding on a donkey” (Zechariah 9:9) is like “anav (humble).”
Metzudat David
“A poor and lowly people.” This means that the survivors will be humbled like the poor and lowly, and they will take refuge in the Name of the Lord.
Metzudat Zion
"Poor and destitute." This means: humble, like a poor and destitute person.
"Vechasu." The matter is one of trust:
Malbim
"And I will leave among you a poor and needy people," who will be humble in their souls and in their character traits, and poor, so that they will not have great wealth and mighty men, but rather they will rely on the Name of the Lord, who will protect them from every blow, and thereby.
The remnant of Israel shall not do iniquity, Nor speak lies, Neither shall a deceitful tongue be found in their mouth; For they shall feed and lie down, And none shall make them afraid.
verse value 5018
Insights
Verse structure: 15 words, 75 letters. Verse gematria: 5018 is divisible by 26, the value of the divine name Hashem. The shortest word is "lie" (כָזָ֔ב, 3 letters) and the longest is "and·shall·not·speak" (וְלֹֽא־יְדַבְּר֣וּ, 8 letters). 11 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "shall·not·do" (לֹֽא־יַעֲשׂ֤וּ), "and·shall·not·speak" (וְלֹֽא־יְדַבְּר֣וּ), "lie" (כָזָ֔ב). 14 unique roots are used. The etnachta (major mid-verse pause) falls on 'treachery', dividing the verse into phrases of 10 and 5 words.
Ibn Ezra
“Remnant” – the reason [it says] “remnant” is that the proud will perish.
"Deception" – like "increase" (i.e., interest).
Radak
The remnant of Israel. It is clear:
“Deception.” Like “mirmah,” and it is on the pattern of “tarbit.”
For they shall pasture. Since Israel were compared to a flock, it says "they shall pasture" and "they shall lie down." And the meaning is that in reward for this, that they shall not commit iniquity and shall not speak deceitfully, they shall pasture and lie down.
Metzudat David
“The remnant of Israel.” Those who remain of them will no longer commit iniquity.
“A deceitful tongue.” Words of deceit.
For they. For then they shall graze and lie down, and there will be none to make them tremble, both at the time when they graze and at the time when they lie down.
Metzudat Zion
“Deceit.” From the words “remiyah” (deceit) and “mirmah” (deception).
They shall graze. The word is in the form of "mer'ah" (pasture).
"And they lay down." The matter of lying down to rest:
Malbim
The remnant of Israel will not commit iniquity in deed, nor will they speak falsehood even in speech, nor will deceitful language be found in their mouths. For "language" denotes rational, logical speech, through which they might utter misleading arguments and words of fraud in matters of inquiry and issues of faith. Rather, they will be whole in deed, in speech, and in the thought of contemplation.
For they will pasture like sheep that are pastured by the shepherd, on waters of rest; and they will also lie down at night, and there will be no one to terrify them, nor will they need to rely on the covenant of the nations, nor to learn from their opinions and their deeds.
Sing, O daughter of Zion, Shout, O Israel; Be glad and rejoice with all the heart, O daughter of Jerusalem.
verse value 3203
Insights
Verse structure: 9 words, 41 letters. The shortest word is "daughter" (בַּ֖ת, 2 letters) and the longest is "daughter·of·Zion" (בַּת־צִיּ֔וֹן, 6 letters). 7 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "ringing cry" (רׇנִּי֙), "daughter·of·Zion" (בַּת־צִיּ֔וֹן), "shout" (הָרִ֖יעוּ). The root בת appears 2 times in this verse. 8 unique roots are used. The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 4 and 5 words. Full calculation: רׇנִּי֙ [ringing cry] (260) + בַּת־צִיּ֔וֹן [daughter·of·Zion] (558) + הָרִ֖יעוּ [shout] (291) + יִשְׂרָאֵ֑ל [Israel] (541) + שִׂמְחִ֤י [joyful] (358) + וְעׇלְזִי֙ [and·exult] (123) + בְּכׇל־לֵ֔ב [in·all·heart] (84) + בַּ֖ת [daughter] (402) + יְרוּשָׁלִָֽם [Jerusalem] (586) = 3203.
Ibn Ezra
"Rejoice, shout for joy, O Israel" – these are the tribes.
And the proud ones – like: “Our kings” (from the phrase “Our kings have come upon us”).
Radak
“Sing, O daughter of Zion; shout, O Israel!” [This refers to] the Ten Tribes.
“Rejoice and be glad.” The repetition of the idea in what is stated serves to strengthen the joy.
“Daughter of Zion.” “Daughter of Jerusalem.” The matter is repeated in different words:
Metzudat David
Rejoice. Then, rejoice, O congregation of Zion, and let Israel shout for joy with a shout of gladness.
Malbim
(14-15) “Rejoice, daughter Zion” — Zion denotes the place where the Sanhedrin, the judges, and the officials resided; and “Jerusalem” denotes the city of kingship, for from there governance emanated; and “Israel” denotes the nation as a whole. Until now, in Zion there were evil judges, who aided in the destruction of the city through perverting justice, oppression, and robbery; and from Jerusalem evil went forth from the evil kings; and the people in general were groaning and moaning because of the nations, their enemies, who were oppressing them. The two verses are parallel: “Rejoice, daughter Zion, for the Lord has removed your judgments” — meaning that the judges and their distorted rulings have been removed, as it is stated, “And I will restore your judges as at first…”; “Zion shall be redeemed with justice” — meaning that through this Zion will be repaired. “Shout with joy, Israel, for your enemy has turned away” — and there will be no one left to distress and oppress Israel. “Be glad and rejoice, daughter Jerusalem, for the King of Israel, the Lord, is in your midst” — meaning that no evil will befall you from the side of kingship and governance, for the Lord will be King of Israel and will dwell in your midst to guide the nation with His miraculous providence, and consequently you will no longer see evil.
Hashem has taken away your judgments, He has cast out your enemy; The King of Israel, even Hashem, is in the midst of you; You shall not fear evil any more.
verse value 2911
Insights
Verse structure: 12 words, 50 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "evil" (רָ֖ע, 2 letters) and the longest is "you·shall·not·fear" (לֹא־תִֽירְאִ֥י, 7 letters). Words sharing gematria 26: Hashem, Hashem. 6 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "has·taken·away" (הֵסִ֤יר), "your·ordinances" (מִשְׁפָּטַ֔יִךְ), "corner" (פִּנָּ֖ה). The root יהוה appears 2 times in this verse. 11 unique roots are used. Frequent roots: "Hashem" (root יהוה, 34x in Zephaniah). The etnachta (major mid-verse pause) falls on 'enemy', dividing the verse into phrases of 5 and 7 words. Full calculation: הֵסִ֤יר [has·taken·away] (275) + יְהֹוָה֙ [Hashem] (26) + מִשְׁפָּטַ֔יִךְ [your·ordinances] (459) + פִּנָּ֖ה [corner] (135) + אֹֽיְבֵ֑ךְ [enemy] (33) + מֶ֣לֶךְ [king] (90) + יִשְׂרָאֵ֤ל [Israel] (541) + יְהֹוָה֙ [Hashem] (26) + בְּקִרְבֵּ֔ךְ [in·your·midst] (324) + לֹא־תִֽירְאִ֥י [you·shall·not·fear] (652) + רָ֖ע [evil] (270) + עֽוֹד [anymore] (80) = 2911.
Rashi
“Your judgments.” Your sufferings; “justise” in Old French.
Ibn Ezra
“הסיר משפטיך” – the enemies will say, “Your enemies have turned away from you, and the Lord is your King; you shall no longer fear the enemy.”
Radak
“The Lord has removed your judgments.” The judgments of the nations that they imposed upon you in exile. And the Targum renders: “for the Lord has removed the judges of falsehood from among you.”
“He has cleared away your enemy.” He has cleared them from your land, so that they will be there no more. “Pinah” is like “and I have cleared the house” (Genesis 24:31).
“The Lord, King of Israel, is in her midst.” Since He dwells in your midst, you shall see evil no more.
Metzudat David
"The Lord has removed your judgments." He has distanced from you the judgment of afflictions that was upon you from of old.
“He has cleared away your enemies.” He has removed your enemies from the world.
"The Lord is in your midst": The Lord will cause His Divine Presence to dwell in your midst, and you shall no longer see evil, for it shall not come upon you.
Metzudat Zion
Panah. The meaning is removal and clearing away, as in "You cleared [a place] before it" (Psalms 80).
In that day it shall be said to Jerusalem: ‘Fear you not; O Zion, let not your hands be slack.
verse value 2121
Insights
Verse structure: 8 words, 40 letters. The shortest word is "in·the·day" (בַּיּ֣וֹם, 4 letters) and the longest is "to·Jerusalem" (לִירוּשָׁלִַ֖ם, 7 letters). 6 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "is·said" (יֵאָמֵ֥ר), "to·Jerusalem" (לִירוּשָׁלִַ֖ם), "do·not·fear" (אַל־תִּירָ֑אִי). The root איל appears 2 times in this verse. 7 unique roots are used. Frequent roots: "in·the·day" (root יום, 20x in Zephaniah). The etnachta (major mid-verse pause) falls on 'do·not·fear', dividing the verse into phrases of 5 and 3 words. Full calculation: בַּיּ֣וֹם [in·the·day] (58) + הַה֔וּא [pron 3p s] (17) + יֵאָמֵ֥ר [is·said] (251) + לִירוּשָׁלִַ֖ם [to·Jerusalem] (616) + אַל־תִּירָ֑אִי [do·not·fear] (652) + צִיּ֖וֹן [Zion] (156) + אַל־יִרְפּ֥וּ [do·not·slacken] (327) + יָדָֽיִךְ [your·hands] (44) = 2121.
Ibn Ezra
“On that day” – the enemies will say this to her and confess that the enemy has no power before the Name.
Radak
“On that day it shall be said.” The prophets will say to her, or they will say one to another. And some say: the enemies will say to her, and they will confess that there is no power in their hand before God, blessed be He.
“Let not your hands grow slack.” Just as “they give honor,” so too “yad (hand)” is found in a masculine form; and behold, [in Scripture] “a scroll of a book.”
Metzudat David
"He shall say to Jerusalem." It shall be said to her in the matter of the Lord: "Fear not from now on." And to Zion it shall be said: "Let there be no more slackening of hands for you to fear from evil."
Metzudat Zion
“Your hands will grow slack.” So is called one who is frightened and despairs, as in “and slack of hands” (II Samuel 17:2).
Malbim
"On that day it will be said to Jerusalem, 'Do not fear,' and in Jerusalem was the seat of the people and their political assembly, and in Zion was the seat of the Sanhedrin and the Temple, and the spiritual, soully clouds. And in Jerusalem they used to fear the enemies; then it will be said to them, 'Do not fear.' And Zion, her hands were slackened from engaging in the perfection of the soul, because she thought that the Lord had abandoned her due to her sins; and then it will be said to Zion, 'Do not let your hands slacken,' and it explains."
Hashem your God is in the midst of you, A Mighty One who will save; He will rejoice over you with joy, He will be silent in His love, He will joy over you with singing.’
verse value 3512
Insights
Verse structure: 13 words, 59 letters. Notable word values: "Hashem" (יְהֹוָ֧ה) = 26, the value of the divine name Hashem. The shortest word is "Hashem" (יְהֹוָ֧ה, 4 letters) and the longest is "in·his·love" (בְּאַ֣הֲבָת֔וֹ, 6 letters). Words sharing gematria 130: over·you, over·you. 8 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "your·God" (אֱלֹהַ֛יִךְ), "shall·save" (יוֹשִׁ֑יעַ), "he·shall·rejoice" (יָשִׂ֨ישׂ). The root על appears 2 times in this verse. 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 34x in Zephaniah); "over·you" (root על, 22x in Zephaniah). The etnachta (major mid-verse pause) falls on 'shall·save', dividing the verse into phrases of 5 and 8 words. Full calculation: יְהֹוָ֧ה [Hashem] (26) + אֱלֹהַ֛יִךְ [your·God] (66) + בְּקִרְבֵּ֖ךְ [in·your·midst] (324) + גִּבּ֣וֹר [mighty] (211) + יוֹשִׁ֑יעַ [shall·save] (396) + יָשִׂ֨ישׂ [he·shall·rejoice] (620) + עָלַ֜יִךְ [over·you] (130) + בְּשִׂמְחָ֗ה [in·joy] (355) + יַֽחֲרִישׁ֙ [offers·no·objection] (528) + בְּאַ֣הֲבָת֔וֹ [in·his·love] (416) + יָגִ֥יל [will·rejoice] (53) + עָלַ֖יִךְ [over·you] (130) + בְּרִנָּֽה [in·ringing·cry] (257) = 3512.
Rashi
“Mighty is He who saves.” “Mighty” refers to the One who saves from the hands of the nations.
He will be silent in His love. He will cover over your transgressions in His love; and so does the Targum translate: “He will subdue your sins in His compassion.”
Ibn Ezra
ה' - For the Name of the Lord is mighty, He will save.
יחריש - that He will not recall your evil against you.
Radak
"The Lord your God is in your midst." Since He is in your midst, let not your hands be slack, for He is mighty to save you from the mighty men of the nations.
"He shall be silent in His love for you." He shall remain silent regarding the transgressions you have already committed, out of His love for you.
Metzudat David
“Mighty, He will save.” This means: He is the Mighty One who performed these mighty deeds, and He will save you.
“He will keep silent in His love for you.” Because of His love for you, He will remain silent regarding the sins you have committed since then, and He will not bring them up to you in order to shame you.
He shall rejoice. Etc. The repetition of the matter is for the sake of emphasizing the subject.
Metzudat Zion
יחריש. The matter of silence, as it is said: "And he shall remain silent to her" (Numbers 30).
Malbim
"The Lord, and the statements are parallel: 'Then He will say to Jerusalem: "Fear not, for the Lord your God is in your midst, a Mighty One to save." This means: Do not fear that the Lord who saves is not in your midst, for He is in your midst; and do not fear a lack of power to save, for He is Mighty; and do not fear a lack of will, lest He not desire to save, for He will certainly save. "Zion, let not your hands grow weak," for He will exult over you with joy. Do not think that the Lord will abandon you, for on the contrary, He will exult over you. For the definition of "exultation" (mishush) is the external signs performed to indicate joy, and the definition of "joy" (simcha) is the gladness of the heart. That which is seen in the signs of exultation, in that He will exult over you, will be accompanied by the gladness of the heart, just as a bridegroom exults over his bride — not like one who takes back his divorced wife and makes a show of gladness while his heart is not glad; rather He will truly rejoice in you. And He adds that afterward He will continually renew His love for you, until He will be silent in His love—meaning He will ponder deep thoughts on how to add spiritual benefits to you at all times—until He will rejoice over you with singing. For the definition of "rejoicing" (gil) is one who is glad in his heart over something new, such as a found object or good news. That besides the constant joy with which He will rejoice over you, He will continually renew for you signs and wonders, and you will continually ascend in the degree of perfection, until He will rejoice at all times anew over the new miracles and perfections."
I will gather them that are far from the appointed season, who are of you, That have borne the burden of reproach.
verse value 2050
Insights
Verse structure: 8 words, 32 letters. Verse gematria: 2050 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "from·you" (מִמֵּ֣ךְ, 3 letters) and the longest is "from·meeting" (מִמּוֹעֵ֛ד, 5 letters). 7 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "afflicted" (נוּגֵ֧י), "from·meeting" (מִמּוֹעֵ֛ד), "I·gathered" (אָסַ֖פְתִּי). 8 unique roots are used. Frequent roots: "on" (root על, 22x in Zephaniah). The etnachta (major mid-verse pause) falls on 'were', dividing the verse into phrases of 5 and 3 words. Full calculation: נוּגֵ֧י [afflicted] (69) + מִמּוֹעֵ֛ד [from·meeting] (160) + אָסַ֖פְתִּי [I·gathered] (551) + מִמֵּ֣ךְ [from·you] (100) + הָי֑וּ [were] (21) + מַשְׂאֵ֥ת [gifts] (741) + עָלֶ֖יהָ [on] (115) + חֶרְפָּֽה [reproach] (293) = 2050.
Rashi
“Those grieved, [removed] from the appointed season.” I gathered those who were kept away from My appointed times, who did not observe Sabbaths and Festivals.
I have gathered. I have exhausted:
“From you they were.” “From your midst they were.”
“A burden of reproach upon her.” For that very guilt you bore a burden of reproach.
"נוגי" – a term denoting removal, as in "he removed the dross" (Proverbs 25:4), and as in "when he was removed from the path" (2 Samuel 20:13). And there is no root in the word except for the letter gimel alone.
Ibn Ezra
“Nogi” – it is in the Nifal conjugation from the root y-g-n, and its meaning is “from the appointed times,” referring to the places where Israel gathers during the festivals, as it is said, “They have burned all the appointed times of God in the land,” and now, “I have gathered them to you,” for they originated from you, and the sense is with respect to their forefathers.
“A burden” – for they bore reproach over Jerusalem, therefore [it says] “upon her.”
Radak
“Nogi mimoad” – from the root of “yagon” (sorrow) in the Nifal conjugation, like “batuloteha nogot” (her virgins are mourning), which is said in reference to Zion and Jerusalem. The children who were sorrowful because the appointed time of redemption had been delayed so long – behold, I have gathered them to you, for from you they were and from you they went forth into exile. And now I have gathered them to you. The meaning is concerning their children, and one may also say that it refers to themselves as well, and this alludes to the resurrection of the dead.
“A burden of reproach upon her.” For they had already borne great reproach for many days over her — that is, over Jerusalem. And as for the shifting between second and third person in the verse, there are many like it in Scripture. “Mas’at” [here is] a noun.
Metzudat David
“Those grieved, removed from the appointed season.” Concerning Jerusalem He says: your children, who were full of grief over the delay of the time of redemption — I have brought them in to you, for they were from you, and I have restored them to their place.
“A burden of reproach upon her.” This means that they have already borne great reproach over the destruction of Jerusalem, while they were in the land of their enemies.
Metzudat Zion
Nogi. A word denoting sorrow and grief:
From the word "appointed time." The matter of "time" and "appointed time" is as in the verse: "I will surely return to you at the appointed time" (Genesis 18:14):
"I gathered." The term denotes the act of bringing in, as in: "and no man gathered them" (Judges 19:15).
Burden. The word is derived from the phrase "burden and load."
Malbim
“Those grieved, [removed] from the appointed season” — this also refers to those who are filled with sorrow because their feet have strayed from the faith. These are the ones who did not withstand the test in the generations of persecution and departed from the religion of Israel, and their hearts are full of anguish over this matter. I will gather them back to the people (as it is stated, “And even from among them I will take priests and Levites,” Isaiah 66:21, as explained there), for surely they were of you, surely they were children of Israel, and they were forced to abandon their faith. “A burden” — its meaning is: I have gathered [what was] a burden of reproach upon her, for until now they bore dishonor because they were children of Israel; even after they were absorbed among the nations, they were reviled because of the rock from which they were hewn. Now I have gathered in their dishonor, which they had borne.
Behold, at that time I will deal with all them that afflict you; And I will save her that is lame, And gather her that was driven away; And I will make them to be a praise and a name, Whose shame has been in all the earth.
verse value 6025
Insights
Verse structure: 14 words, 73 letters. The shortest word is "doing" (עֹשֶׂ֛ה, 3 letters) and the longest is "all·that·afflict·you" (אֶת־כׇּל־מְעַנַּ֖יִךְ, 9 letters). 12 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "they" (הִנְנִ֥י), "doing" (עֹשֶׂ֛ה), "all·that·afflict·you" (אֶת־כׇּל־מְעַנַּ֖יִךְ). 14 unique roots are used. The etnachta (major mid-verse pause) falls on 'pron 3p s', dividing the verse into phrases of 5 and 9 words. Full calculation: הִנְנִ֥י [they] (115) + עֹשֶׂ֛ה [doing] (375) + אֶת־כׇּל־מְעַנַּ֖יִךְ [all·that·afflict·you] (641) + בָּעֵ֣ת [time] (472) + הַהִ֑יא [pron 3p s] (21) + וְהוֹשַׁעְתִּ֣י [and·I·will·save] (797) + אֶת־הַצֹּלֵעָ֗ה [the·lame] (601) + וְהַנִּדָּחָה֙ [and·impeled] (78) + אֲקַבֵּ֔ץ [I·will·gather] (193) + וְשַׂמְתִּים֙ [and·I·will·put·them] (796) + לִתְהִלָּ֣ה [praise] (470) + וּלְשֵׁ֔ם [and·to·name] (376) + בְּכׇל־הָאָ֖רֶץ [in·all·the·earth] (348) + בׇּשְׁתָּֽם [their·shame] (742) = 6025.
Rashi
“Behold, I am acting.” The Targum: “Lo, I make a complete end.” And one may explain it as the language of “crushing,” like “and you shall tread down the wicked” (Malachi 3:21).
“In all the land [of] their shame.” In every place where they were [put] to their shame, there I will make them for a name and for praise.
Ibn Ezra
“Behold, I am acting” – [meaning] destroying. And Rabbi Moshe said: it is like “and there they pressed (ishu) their virgin breasts” (Ezekiel 23:3). And they are two conjugations, the light (qal) and the heavy (pi’el).
And the meaning of "in all the land, their shame" is: the nations will be put to shame when they see the lame one who has become an object of praise. And Rabbi Moshe said: [this is] like "and we will render as bulls our lips" (Hosea 14:3), [and] "shall I give my firstborn for my transgression" (Micah 6:7); so too "in all the land" stands in place of "their shame."
Radak
“Behold, I am acting.” Like “when Egypt handled your breasts” (Ezekiel 23:21) — a matter of squeezing and crushing. And the Targum [renders it] according to its plain sense, with the omission of a heh: “I make a complete end with all your oppressors.”
"In all the land where they were put to shame." Explanation: In every land of exile where they were put to shame, there they shall be for a name and for praise.
Metzudat David
Behold, I will act. I will crush and grind all the nations who have afflicted you:
"At that time." In the time of redemption, I will crush them.
And I will save. Then I will save the congregation of Israel, which is like a lame person who cannot move from its place.
"And the outcast." Israel, who was exiled from their land to the lands of the gentiles—behold, I will gather them. This is a duplication of the matter stated in the preceding verse.
“And I will make them.” I will set them for praise and for a good name throughout all the land where they bore their shame — meaning, in the places where they were a disgrace, there they shall become a praise.
Metzudat Zion
“Pressing.” A matter of crushing and pressing, as in “when the Egyptians pressed your breasts” (Ezekiel 23:21).
“Those who afflict you.” From the word “inui” (affliction):
The lame one. The phrase "the lame one" is like [the verse] "and he was lame on his thigh" (Genesis 32:32).
And the rejected one. From the language of rejection:
"To praise." The word is derived from the root meaning "to laud" and "to extol."
Lishem. This means: for the sake of a good name, i.e., to publicize a good name.
Malbim
Behold, I will make all your oppressors a reproach—those who afflicted you with suffering to remove you from the faith—I will take vengeance upon them. And I will save the lame, those who stumbled in their faith and are lame in their thigh; and the outcast, Israel, who stood firm in their faith but were exiled from the land and scattered to the four winds, I will gather them. And I will make them a praise in place of their shame — their faith, which was initially a source of shame for them and brought disgrace upon them, shall become a praise and a name.
At that time will I bring you in, And at that time will I gather you; For I will make you to be a name and a praise Among all the peoples of the earth, When I turn your captivity before your eyes, Says Hashem.
verse value 6361
Insights
Verse structure: 19 words, 83 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "time" (בָּעֵ֤ת, 3 letters) and the longest is "your·captivities" (אֶת־שְׁבוּתֵיכֶ֛ם, 9 letters). Words sharing gematria 461: you, you, you. 11 words in this verse appear nowhere else in Zephaniah. Unique to this verse in Zephaniah (hapax): "I·will·bring" (אָבִ֣יא), "and·in·the·time" (וּבָעֵ֖ת), "I·will·gather" (קַבְּצִ֣י). The root עת appears 2 times in this verse. 16 unique roots are used. Frequent roots: "Hashem" (root יהוה, 34x in Zephaniah). The etnachta (major mid-verse pause) falls on 'you', dividing the verse into phrases of 7 and 12 words.
Ibn Ezra
“At that time” – [the bet] serves for another [word]: “at that time, when I gather you” — a bet is lacking; the bet of “at that time” serves also for “when I gather you.” This is the opinion of Rabbi Moshe, but it is not necessary.
“Your captivities” – like “and I will restore your captivity in the midst of them.”
“Before your eyes” – you shall see with your own eyes. This is what the Holy One, blessed be He, and our Sages of blessed memory stated: they grouped these twelve books together and counted them as a single book in the reckoning of the twenty-four books, because these books are small and share a single theme, for they are all prophecies concerning future events. This is not the case with the five Megillot, for Lamentations is the opposite of Song of Songs. And because the book of Zephaniah dates to the days of King Josiah, they counted it as the ninth, since the others were written after the Babylonian exile.
Radak
"At that time, and at the time when I will gather you." And "at that time" – "I will gather you" is elliptical (a word is understood but not repeated), and the word "that" mentioned serves in place of two words. And so did Jonathan translate: "In that time."
“Your returning.” The term is in the plural form; similarly, “and the returning of your captivity” is written in the plural form. And “your returning” is spelled with a vav and a shuruk, whereas “your captivity” is spelled with a yod and a hireq.
Metzudat David
"At that time, etc." This statement refers to the Ten Tribes, as if to say: "Even though you did not return to your land in the building of the Second Temple, in that time of redemption I will bring you to your land."
"And at the time that I gather you together." This refers to Judah, as it were saying: "Although in the building of the Second Temple you did not all return, but at the time of that redemption I will gather you all to your land."
“For I will make you,” etc. And therefore none of them will remain in exile, for since they will be a praise among all the nations, they will bring them as an offering to Jerusalem — whomever they find at the ends of the earth.
“Upon My return.” At the time that I will quiet and calm My exiled children to dwell in tranquility, then you will be for praise.
"לעיניכם" – By this, he alludes to the resurrection of the dead, saying to the people of his generation: "Behold, you will stand in the resurrection, and you will see this with your own eyes," as the Lord has said.
Metzudat Zion
“When I bring back.” A matter of quiet and rest, as in “in returning and rest” (Isaiah 30:15).
"Your captivity" – from the word "shavei" (captivity) of the exile; and "saganim" (princes) (Ezekiel 23).
Malbim
"At that time" [refers] to the lame, who are the coerced [converts] who remained in their places and left the religion; I will bring them back to their religion and their inheritance. And regarding the rejected ones, who were exiled from the land, He said, "At that time I will gather you." And regarding what is written, "and I will make them a praise in place of their shame," [the verse] explains that their faith will become a praise. [The verse] expounds: "For I will give you as a name," meaning that then you too will be a name and a praise, so that it will be a name through their might in the war of Gog and Magog, and through the Name they will become a praise. And this will be afterward, in "When I bring back your captivity," [as it says], "As the days of your coming out from the land of Egypt, I will show you wonders."
Rashi
Ibn Ezra
Radak
Metzudat David
Metzudat Zion
Malbim