ZEP (Zephaniah)
ZEP.1 • ZEP.2 • ZEP.3
ZEP.1
[ZEP.1.1] The word of Yahveh that came to Tzefanyah, son of Kushi, son of Gedalyah, son of Amaryah, son of Chizkiyah, in the days of Yoashyahu, son of Amon, king of Yehudah. [§]
Devar-Yahveh asher hayah el-Tzefanyah ben-Kushi ben-Gedalyah ben-Amaryah ben-Chizkiyah biymei Yoashyahu ben-Amon melech Yehudah.
This verse introduces the word of Yahveh that came to Tzefanyah, and then lists his lineage. It specifies the time period as during the reign of Yoashyahu, son of Amon, king of Yehudah.
[ZEP.1.2] I will gather, I will gather all from upon the surface of the earth, declares Yahveh. [§]
Asoph asoph kol mealal penei ha'adamah ne'um-Yahveh.
This verse contains a repetition of the verb 'asoph', meaning 'to gather, to collect'. 'Kol' means 'all' or 'every'. 'Mealal' means 'from upon' or 'from above'. 'Penei' means 'face' or 'surface'. 'Ha'adamah' means 'the earth'. 'Ne'um' means 'declares' or 'says'. 'Yahveh' is the proper name of God.
[ZEP.1.3] I will gather humankind and beasts, I will gather birds of the heavens and fish of the sea, and the stumbling blocks of the wicked. And I will cut off humankind from off the face of the land, says Yahveh. [§]
Asēf ʾādām ûḇehemā ʾāsēf ʿōf-haššāmayim ûḏgēi hayyam wehamakšēlôt ʾet-harəšāʿîm wehiḵrattî ʾet-hāʾādām mēʿal pənei hāʾădāmāh neʾum-Yəhōvāh.
This verse describes a gathering of all living creatures, followed by the destruction of humanity. "Asēf" means "I will gather". "ʾādām" means "man, humankind". "ḇehemā" means "beast, cattle". "ʿōf-haššāmayim" means "birds of the heavens". "ḏgēi hayyam" means "fish of the sea". "hamakšēlôt" means "stumbling blocks", or sometimes, "devices". "ʾet-harəšāʿîm" means "the wicked". "wehiḵrattî" means "and I will cut off". "mēʿal pənei hāʾădāmāh" means "from off the face of the land". "neʾum-Yəhōvāh" means "says Yahveh".
[ZEP.1.4] And I will extend my hand against Judah, and against all the inhabitants of Jerusalem, and I will eradicate from this place the remaining Baal, the name of the priests with the priests. [§]
v'natiti yadi al-y'hudah, v'al kol-yosh'vei Yerushalayim, v'hik'ratti min-hamakom hazeh et-shear haba'al et-shem hak'marim im-hakohanim.
This verse describes a divine action of extending a hand against Judah and all the inhabitants of Jerusalem, and eradicating the remaining Baal worshipers and those associated with the priests. 'nati' means to extend. 'yadi' means my hand. 'al' means on or against. 'y'hudah' is Judah. 'kol' means all. 'yosh'vei' means inhabitants. 'Yerushalayim' is Jerusalem. 'hik'ratti' means I will eradicate. 'min' means from. 'hamakom' means the place. 'hazeh' means this. 'shear' means remaining. 'haba'al' means Baal. 'shem' means name. 'hak'marim' means the priests. 'im' means with. 'hakohanim' means the priests.
[ZEP.1.5] And those worshipping on the rooftops to the host of the heavens, and those swearing allegiance to Yahveh, and those swearing by their king. [§]
ve'et-hammishtachavim al-haggagot litzva hashamayim ve'et-hammishtachavim hanishba'im layahveh vehanishba'im b'mal'kam.
This verse describes those who worship on rooftops to the host of heavens and those who swear allegiance to Yahveh and those who swear by their king. 've'et' is a conjunction meaning 'and', often followed by a direct object. 'hammishtachavim' means 'the worshippers'. 'haggagot' means 'the rooftops'. 'litzva' means 'to the host'. 'hashamayim' means 'the heavens'. 'hanishba'im' means 'the swearers'. 'layahveh' means 'to Yahveh'. 'b'mal'kam' means 'by their king'.
[ZEP.1.6] And those who turn back from after Yahveh, and those who did not seek Yahveh and did not inquire of Him. [§]
ve’et-han’so’gim mei’acharei Yahveh; va’asher lo-bish’ku et-Yahveh ve-lo derashuhu.
This verse describes those who turn away from Yahveh and do not seek or inquire of Him. 'Ve’et' is a conjunction meaning 'and'. 'Han’so’gim' means 'those who turn back' or 'those who retreat'. 'Mei’acharei' means 'from behind' or 'from after'. 'Va’asher' means 'and those who'. 'Lo-bish’ku' means 'did not seek'. 'Lo derashuhu' means 'did not inquire of Him'.
[ZEP.1.7] Be silent before my Lord Yahveh, for near is the day of Yahveh, for Yahveh has prepared a sacrifice, he has consecrated those he called. [§]
Has mis-peni adonai YHVH ki karov yom Yahveh ki hechin Yahveh zebach hikdish kru'av.
This verse speaks of a coming day of Yahveh, a day for which Yahveh has prepared a sacrifice and consecrated those who are called. "Has" means silence. "Mispenei" means before. "Adonai" is "my Lord". "YHVH" is "Yahveh". "Ki" means "for" or "because". "Karov" means "near". "Yom" means "day". "Hechin" means "prepared". "Zebach" means "sacrifice". "Hikdish" means "consecrated" or "sanctified". "Kru'av" means "those called" or "his called ones".
[ZEP.1.8] And it will be on the day of sacrifice to Yahveh that I will judge the officials and the sons of the king, and all those who wear foreign clothing. [§]
vehaya beyom zebach Yahveh ufakdti al-hasarim veal-bnei hammelech veal-kol-hallovshim malbush nachri
This verse describes a day of sacrifice to Yahveh, when judgement will be enacted upon the officials, the king’s sons, and all who wear foreign clothing. The verb 'hayah' means 'to be', 'zebach' is 'sacrifice', 'pakad' means 'to visit' but in this context is 'to judge', 'sarim' are 'officials' or 'princes', 'bnei hammelech' means 'sons of the king', 'kol' means 'all', 'lovshim' means 'those who wear', 'malbush' means 'clothing', and 'nachri' means 'foreign'.
[ZEP.1.9] And I will visit judgement upon all who transgress the threshold on that day, those who fill their masters’ houses with violence and deceit. [§]
oo-pah-kahd-tee al kol-hah-doh-leg al-hah-meep-tahn bah-yohm hah-hoo-ah hah-mem-mah-leem bayt ah-doh-nay-hem khah-mahs oo-meer-mah.
This verse describes a judgement coming upon those who transgress or ‘leap over’ the threshold, filling their masters’ houses with violence and deceit. ‘Pakad’ implies visitation or judgement. ‘Dodleg’ refers to those who transgress. ‘Miftan’ means threshold. ‘Adonai’ is ‘my Lord’ in this context referring to masters. ‘Hamas’ signifies violence. ‘Mirmah’ means deceit.
[ZEP.1.10] And it will be on that day, declares Yahveh, a voice of outcry from the gate of the fish, and a wailing from the second area, and a great breaking from the hills. [§]
ve-ha-ya bi-yom ha-hu ne-um Yahveh kol tze-a-kah mish-a-ar ha-da-gim ve-yi-la-lah min-ha-mish-neh ve-she-ver ga-dol me-ha-ge-va-ot.
This verse describes a day of destruction and lamentation. 've-ha-ya' means 'and it will be'. 'ba-yom ha-hu' means 'on that day'. 'ne-um Yahveh' means 'declares Yahveh'. 'kol tze-a-kah' means 'a voice of outcry'. 'mish-a-ar ha-da-gim' means 'from the gate of the fish'. 've-yi-la-lah' means 'and a wailing'. 'min-ha-mish-neh' means 'from the second [area]'. 've-she-ver ga-dol' means 'and a great breaking'. 'me-ha-ge-va-ot' means 'from the hills'.
[ZEP.1.11] Rejoice, you who dwell in the rock! For all the people of Canaan are like cut off treasures of silver. [§]
hay-lee-loo yosh-bay ha-mak-tesh kee nid-mah kol-am k’na-an nik-retu kol-n’tee-lay kasef
This verse is from Isaiah 13:19. It is an oracle against Babylon. "Haylee-loo" is an interjection. "Yoshbey hamaktesh" refers to those who dwell in the rock. "Kol am k’naan" means "all the people of Canaan." "Nikretu" means "were cut off." "Kol n’teeley kasef" means "all the treasures of silver".
[ZEP.1.12] And it will be in that time, I will search Jerusalem with lights, and I will punish the people who are complacent on their watch, those who say in their hearts, "The Gods will not bring good, and the Gods will not bring evil." [§]
vehayah ba'et hahi akhaphesh et Yerushalayim banerot ufakadti al ha'anashim hakof'im al shimrayhem ha'omrim bilvavam lo yeitiyv Yahveh velo yare'
This verse describes a future time when the speaker will search Jerusalem with lights, and will punish the people who are complacent, trusting in their possessions, and believing that the Gods will not bring good or evil. Let's break down the names of God as they appear here. "Yahveh" is the proper name, and we translate that as "Yahveh." It is important to note that the verse uses the plural "the Gods" even when referencing Yahveh.
[ZEP.1.13] And their strength will be for destruction, and their houses to desolation. They will build houses, and they will not dwell in them. They will plant vineyards, and they will not drink of their wine. [§]
vehayah cheilam limshissah ubattehem lishmamah uvanu battim velo yeshevu venateu keramim velo yishtu et yeynam.
This verse describes a consequence of disobedience, where effort will be futile. 'Cheilam' refers to their strength or force, 'limshissah' means 'for destruction', 'battehem' is 'their houses', 'lishmamah' is 'to desolation', 'vanu' is 'they will build', 'batim' means 'houses', 'velo yeshevu' means 'and they will not dwell', 'venateu' means 'and they will plant', 'keramim' means 'vineyards', 'velo yishtu' means 'and they will not drink', and 'et yeynam' means 'their wine'.
[ZEP.1.14] Near is the day of Yahveh the Great, near and swiftly very. The voice of the day of Yahveh is bitter, crying out there, a mighty one. [§]
karov yom-yahveh hagadol karov umaher meod kol yom yahveh mar tsoreach sham gibor
This verse speaks of the day of Yahveh being near. 'Karov' means near. 'Yom' means day. 'Yahveh' is the proper name of God. 'Hagadol' means great. 'Umaher' means swiftly. 'Meod' means very. 'Kol' means voice or sound. 'Mar' means bitter. 'Tsoreach' means to cry out. 'Sham' means there. 'Gibor' means mighty or powerful.
[ZEP.1.15] This day is a day of confusion. It is a day of distress and straits. It is a day of desolation and devastation. It is a day of darkness and obscurity, a day of cloud and mist. [§]
yohm ehv-rah hah-yohm hah-hoo yohm tsar-ah oo-mets-oo-kah yohm sho-ah oo-mish-o-ah yohm hoh-shekh va-ah-feh-lah yohm ah-nahn va-ah-rah-fel.
This verse describes a day of great trouble and darkness. Each phrase builds upon the previous one to emphasize the severity of the day. 'Yohm' means 'day'. 'Ehvrah' signifies 'confusion' or 'turbulent'. 'Tsarah' denotes 'distress' or 'narrowness'. 'Metsuqah' means 'straits' or 'perplexity'. 'Shoah' indicates 'desolation' or 'ruin'. 'Mishoah' means 'devastation' or 'destruction'. 'Hohshekh' means 'darkness'. 'Afelah' means 'obscurity'. 'Anan' means 'cloud'. 'Arafel' means 'mist' or 'fog'.
[ZEP.1.16] It is a day of the shofar and a loud cry against the fortified cities and against the high towers. [§]
yohm shofar oo-tru-ah al hah-ah-rim hab-tsoo-rot ve-al hap-pin-ot hag-boh-ot
This verse describes a day of the shofar (ram’s horn) and a loud cry, directed against fortified cities and high towers. ‘Yohm’ means ‘day’. ‘Shofar’ refers to the ram’s horn blown as a signal. ‘Truah’ signifies a shout or blast. ‘Al’ is ‘upon’ or ‘against’. ‘Hah-ah-rim’ is ‘the cities’. ‘Hab-tsoo-rot’ means ‘the fortified’. ‘Ve’ is ‘and’. ‘Hap-pin-ot’ is ‘the corners’ or ‘the towers’. ‘Hag-boh-ot’ signifies ‘the high’.
[ZEP.1.17] I will constrict humankind, and they will walk like the blind, because they have sinned against Yahveh. And their blood will be poured out like dust, and their corpses like dung. [§]
vahatzeroti laadam vehalchu kaivrim ki layahveh hata’u veshupach damam keafar ulehumam kaglalim
This verse describes a consequence of sin. 'Vahatzeroti' means 'I will narrow' or 'I will constrict.' 'Laadam' means 'to humankind.' 'Vehalchu' means 'and they will walk.' 'Kaivrim' means 'like the blind.' 'Ki layahveh' means 'because against Yahveh.' 'Hata’u' means 'they have sinned.' 'Veshupach' means 'and will be poured out.' 'Damam' means 'their blood.' 'Keafar' means 'like dust.' 'Ulehumam' means 'and their corpses.' 'Kaglalim' means 'like dung.' This verse describes a state of helplessness, destruction and ignominy resulting from sin.
[ZEP.1.18] Their silver and their gold will not be able to save them in the day of Yahveh’s passing, and in the fire of His jealousy, all the land will be consumed. For it is finished, and only terrified actions will be done by all the inhabitants of the land. [§]
Gam kasfam gam zehavam lo yuchal lehatzilam beyom evrat Yahveh ube'esh kine'ato te'achel kol ha'aretz ki kalah ach nivhala ya'aseh et kol yoshvei ha'aretz.
This verse speaks of the inability of wealth (silver and gold) to save people during a time of divine judgment. It describes a consuming fire of divine jealousy that will devour the land. The judgment will be complete and cause widespread panic among the inhabitants of the land.
ZEP.2
[ZEP.2.1] Gather yourselves and gather, the nation is not longed for. [§]
hitqosshu vaqosshu hagoy lo nichsaf
This verse consists of three main parts. 'Hitqosshu vaqosshu' is a doubled verb form indicating a repeated action or intense gathering. 'Hagoy' refers to 'the nation' or 'the people'. 'Lo nichsaf' means 'not desired' or 'not longed for'. Therefore, the verse describes a nation that is being repeatedly gathered, but is not desired.
[ZEP.2.2] Before a decree is born, as a sprout passes a day, before the fierce anger of Yahveh comes upon you, before the day of the anger of Yahveh comes upon you. [§]
b'terem ledet khoq, k'motz 'avar yom, b'terem lo yavo aleichem charon af-Yahveh, b'terem lo yavo aleichem yom af-Yahveh.
This verse speaks of a time before a decree has been issued, comparing it to a fleeting day. It warns of the coming wrath of Yahveh, urging action before that day arrives. The repetition of “before” emphasizes the urgency. ‘Khoq’ means decree or statute. ‘Motz’ means sprout or a small amount of something, implying the day is fleeting. ‘Charon af’ means fierce anger or wrath.
[ZEP.2.3] Seek Yahveh, all you humble of the earth, who have acted according to His judgment. Seek justice, seek humility, perhaps you will be hidden in the day of Yahveh’s wrath. [§]
Bakshu et-Yahveh kol-anavēi ha’aretz asher mishpato pa’alu. Bakshu-tzedek bakshu anavah, ulai tisasteru beyom af-Yahveh.
This verse is a call to seek Yahveh, especially those who are humble. It encourages the pursuit of justice and humility, suggesting that doing so may offer refuge during Yahveh’s day of wrath. "Bakshu" means seek, "et" is a particle indicating the direct object, "anavēi" means humble ones, "ha’aretz" means the earth, "asher" means who/which/that, "mishpato" means His judgment, "pa’alu" means they have done/performed, "tzedek" means justice, "anavah" means humility, "ulai" means perhaps, "tisasteru" means you will be hidden, "beyom" means in the day, and "af-Yahveh" means the wrath of Yahveh.
[ZEP.2.4] For Ashdod will be forsaken, and Ashkelon to desolation. Ashdod they will drive away at noonday, and Ekron will be uprooted. [§]
kee azzah azubah tihyeh ve-ashkelon lishmamah ashdod batsaharayim yegarshoo-hah ve-ekron te-akeir.
This verse describes the fate of several Philistine cities. "azzah" is a city name, Ashdod. "azubah" means forsaken. "tihyeh" means will be. "ashkelon" is a city name, Ashkelon. "lishmamah" means to desolation. "ashdod" is a city name, Ashdod. "batsaharayim" means at noonday. "yegarshoo-hah" means they will drive her away. "ekron" is a city name, Ekron. "te-akeir" means will be uprooted.
[ZEP.2.5] Woe to you who dwell by the sea, people of Crete! The word of Yahveh is against you, Canaan, land of the Philistines. And I will destroy you so that there will be no inhabitant. [§]
Hoy yoshevay chevel haYam, goy Kretim, devar-Yahveh aleichem, Kena'an, eretz Pelishtim, vehavadtich mein ein yoshev.
This verse addresses the inhabitants of the coastal region, specifically identifying them as the people of Crete, and the land of Philistia (Canaan). It is a prophetic declaration from Yahveh concerning their ultimate destruction and removal from habitation.
[ZEP.2.6] And the rope of the sea will become paths cut off for shepherds and enclosures for flocks. [§]
ve-hay-ta chevel ha-yam nevot kerot ro'im ve-gidrot tzon
This verse describes a future state of the sea. 'Chevel' means 'rope' or 'cord,' but figuratively can mean a boundary or limit. 'Ha-yam' means 'the sea.' 'Nevot' means 'paths' or 'roads.' 'Kerot' means 'cut off' or 'truncated.' 'Ro'im' means 'shepherds.' 'Ve-gidrot' means 'and enclosures.' 'Tzon' means 'flock,' often referring to sheep. The verse portrays a time when the sea's boundaries will become paths for shepherds and enclosures for flocks, suggesting a dramatic change in the sea's character or access.
[ZEP.2.7] And it will be a rope for the remnant of the house of Judah; they will graze upon them, in the houses of Ashkelon, in the evening they will rest. For Yahveh, their Gods, will look after them, and their captivity will return. [§]
ve-ha-ya chevel li-she-erit beit Yehudah aleihem yir’u’nun be-batei Ashkelon ba-erev yirbazun ki yifkdem Yahveh Elohimem ve-shav shivutam.
This verse describes the remnant of the house of Judah being scattered and finding temporary rest among the Philistines, specifically in Ashkelon. It indicates that Yahveh, their Gods, will look after them and eventually restore their captivity.
[ZEP.2.8] I have heard the insults of Moab and the revilings of the sons of Ammon, who have insulted my people and have become arrogant regarding their territory. [§]
shamati cherpat mo'av vegidufei bnei amon asher cherpu et ami vayagdilu al gvulam
This verse describes hearing the insults of Moab and the revilings of the Ammonites, who have insulted God's people and become arrogant regarding their borders.
[ZEP.2.9] Therefore, I live, says Yahveh the Gods of hosts, God of Israel, for Moab will be like Sodom, and the sons of Ammon like Gomorrah – a desolation and a ruin, a mine of salt and desolation forever. The remnant of my people will plunder them, and the remainder of nations will inherit them. [§]
lakhen khai-ani ne’um YHVH tzeva’ot Elohei Yisra’el ki-Mo’av kisdom tihyeh u-vnei Amon ka’Amorah mimshak kharul u-mikreh-melakh u-shmamah ad-olam she’erit ami yebazum ve-yeter goyim yinkhalum.
This verse is a prophetic declaration of judgment against Moab and Ammon, comparing their fate to the destruction of Sodom and Gomorrah. It states that they will become a desolate wasteland forever, and their lands will be inherited by the remnant of God's people and other nations. 'Lakhen' means 'therefore.' 'Khai-ani' means 'I live' – a formula emphasizing the certainty of the divine oath. 'Ne’um' means 'says' or 'declares.' 'YHVH' is the name of God. 'Tzeva’ot' means ‘hosts’ or ‘armies,’ referring to divine power. 'Elohei' means 'God of.' 'Yisra’el' is 'Israel.' 'Ki' means 'for' or 'because.' 'Mo’av' is 'Moab.' 'Kisdom' means 'like Sodom.' 'Tihyeh' means 'will be.' 'U-vnei' means 'and the sons of.' 'Amon' is 'Ammon.' 'Ka’Amorah' means 'like Gomorrah.' 'Mimshak' means 'a desolation.' 'Kharul' means 'ruin.' 'U-mikreh-melakh' means 'and a mine of salt.' 'U-shmamah' means 'and desolation.' 'Ad-olam' means 'forever.' 'She’erit' means 'remnant.' 'Ami' means 'my people.' 'Yebazum' means 'will plunder them.' 'Ve-yeter' means 'and the remainder.' 'Goyim' means 'nations.' 'Yinkhalum' means 'will inherit them.'
[ZEP.2.10] This will be given to them instead of their pride, for they have blasphemed and grown great against the people of Yahveh of hosts. [§]
zoht lahem takhat geonam, ki herfu vayagdilu al-am Yahveh tzevaot.
This verse describes something being given *to them* as a consequence of their pride. They have blasphemed and grown great against the people of Yahveh of hosts. "zoht" means "this". "lahem" means "to them". "takhat" means "instead of" or "as a consequence of". "geonam" means "their pride". "ki" means "for" or "because". "herfu" means "they blasphemed". "vayagdilu" means "and they grew great". "al-am" means "against the people". "Yahveh" is the proper name of God. "tzevaot" means "of hosts" or "of armies".
[ZEP.2.11] Fearful is Yahveh upon them, for he has diminished all the gods of the land, and they will worship him, each from his place, all the islands of the nations. [§]
no-rah yeh-vah-veh a-lay-hem ki ra-zah et kol elo-hay ha-ah-rets ve-yish-ta-chav-vu-lo eesh mi-me-ko-mo kol ee-yay ha-go-yim
This verse describes Yahveh’s power over other gods. 'Norah' means fearful or terrible. 'Yehaveh' is the proper name of God. 'Aleyhem' means ‘upon them’. 'Razah' means to make thin or to diminish. 'Elohey' is the plural form of 'Eloh', meaning ‘gods’. 'Ha-Aretz' means ‘of the land’. 'Yishtachavu-lo' means ‘they will worship him’. 'Eesh mi-me-komo' means ‘each from his place’. 'Kol iyey ha-goyim' means ‘all the islands of the nations’.
[ZEP.2.12] Also, you are Cushites whose swords are the defilement of my sword; they are. [§]
Gam atem kushim challey charbee hemah.
This verse comes from Isaiah 13:2. 'Gam' means 'also'. 'Atem' means 'you'. 'Kushim' means 'Cushites', people from the land of Cush (likely Nubia). 'Challey' is the plural form of 'chalal', meaning 'profaned', 'defiled', or 'pierced'. Here, it refers to those whose swords are defiled. 'Charbee' is 'my sword', with 'charb' meaning 'sword' and the 'ee' indicating possession. 'Hemah' means 'they are'.
[ZEP.2.13] And he will stretch out his hand upon the north, and he will destroy Assyria, and he will make Nineveh for desolation, a wasteland like the desert. [§]
ve-yayt ya-do al-tzapon vi-ya-aved et-ashur ve-yasehm et-ninveh li-shmama tziyah kamidbar.
This verse describes a divine action where a hand is stretched towards the north, resulting in the destruction of Assyria and the desolation of Nineveh, turning it into a wasteland like the desert. Let's break down each name and word:
"ve" - and
"yayt" - he will stretch
"ya-do" - his hand
"al" - upon, over
"tzapon" - the north
"vi" - and
"ya-aved" - he will destroy
"et" - direct object marker
"ashur" - Assyria
"ve" - and
"yasehm" - he will place, he will make
"et" - direct object marker
"ninveh" - Nineveh
"li-shmama" - for desolation
"tziyah" - a wasteland, a desert
"kamidbar" - like the desert
[ZEP.2.14] And flocks will lie down within it, all the beasts of the nation. Both the nettle-plucker and the porcupine will spend the night in its branches. The voice of a singer will be heard at the window, a ruin at the threshold, for her cedar is flourishing. [§]
ve-rav-tzu be-to-cha ad-a-rim kol-cha-ye-to-goy gam-katat gam-kif-pod be-chaf-to-rei-ha ya-li-nu kol ye-sho-rer bachal-lon chorev bassaf ki ar-za-ha e-ra
This verse describes a peaceful scene of various animals finding rest and shelter within a cedar forest. 'Ravatzu' means 'to lie down' or 'rest'. 'Adarim' means 'flocks' or 'herds'. 'Chayeto-goy' is a collective term meaning 'all the beasts of the nation'. 'Katat' and 'kifpod' refer to specific animals – a nettle-plucker (likely a type of bird) and a porcupine, respectively. 'Chaftoreiha' refers to the branches of the cedar. 'Yalinu' means 'they will spend the night' or 'they will rest'. 'Kol yeshorer' signifies a singing voice. 'Bachalon chorev bassaf' refers to the window, the threshold, and a ruin, suggesting a protected location. 'Arza-ha e-ra' means 'her cedar is awake' or 'her cedar is flourishing'.
[ZEP.2.15] This is the joyful city that dwelt in security, the one saying in its heart, “I, and nothing else, still exist.” How has it become a ruin, a lair for beasts! Everyone passing over it will whistle, waving their hand. [§]
zoat ha’ir ha’aliza hayoshevet lavetach ha’omera bilvava ani ve’afsi od eich hayta leshamma marbez lachaya kol over aleha yishrok yania ya’du
This verse describes a city that once felt secure and self-sufficient, but has now become a desolate ruin. 'Zoat' means 'this'. 'Ha’ir' means 'the city'. 'Ha’aliza' means 'the joyful/carefree'. 'Hayoshevet' means 'the dwelling/sitting'. 'Lavetach' means 'in security/confidence'. 'Ha’omera' means 'the saying'. 'Bilvava' means 'in its heart'. 'Ani ve’afsi' means 'I and nothing'. 'Od' means 'still/yet'. 'Eich' means 'how'. 'Hayta' means 'it was'. 'Leshamma' means 'to desolation'. 'Marbez' means 'a resting place/lair'. 'Lachaya' means 'for the beast'. 'Kol' means 'every/all'. 'Over' means 'passing over/going by'. 'Aleha' means 'upon it'. 'Yishrok' means 'will whistle'. 'Yania' means 'will wave'. 'Ya’du' means 'his hand'.
ZEP.3
[ZEP.3.1] Behold, fearful and rescued is the city, the dove. [§]
hoy mor-ah v'-nee-gah-lah hah-eer hah-yo-nah
This verse uses several terms that require literal translation. "Hoy" is an interjection, often translated as "woe" or "alas", but here signifies a call to attention. "Morah" is a form of the root meaning 'to be afraid' and so should be translated as 'fearful'. "Nigalah" comes from a root meaning 'to be revealed' or 'to be rescued' and here implies a state of being rescued. "Ha-eer" means 'the city'. "Ha-yo-nah" means 'the dove'.
[ZEP.3.2] She did not listen to a voice, she did not take discipline, in Yahveh she did not trust, to her Gods she did not draw near. [§]
Lo sham'ah bekohl, lo lak'hah musar, ba-Yahveh lo vatach, el-Eloheyha lo karevah.
This verse describes a lack of obedience and trust. "Lo sham'ah bekohl" means "she did not hear a voice" or "she did not listen." "Lo lak'hah musar" means "she did not take discipline" or "she did not accept correction." "Ba-Yahveh lo vatach" means "in Yahveh she did not trust." "El-Eloheyha lo karevah" means "to her God she did not draw near."
[ZEP.3.3] Her leaders are among her, roaring lions. Her judges are jackals of dusk. They did not bring the morning. [§]
sa-re-ha be-kir-ba-ah a-ra-yot sho-a-gim shof-te-ha ze-e-vey e-rev lo gar-mu la-bo-ker.
This verse describes the leaders and judges of a city or people. “Sar” means leader or chief, “bekirbah” means within her, or among them. “Arayot” means lions, and “shoagim” means roaring. “Shofteha” means her judges. “Ze’evei erev” means wolves of evening or jackals of dusk. “Lo garmu laboker” means they did not cause the morning, or they did not bring dawn.
[ZEP.3.4] Her prophets are reckless, men of treachery; her priests have profaned the holy, they have done violence to the instruction. [§]
nəḇî’êhā pōḥăzîm ’anšê bōgədôt kōhănêhā ḥilləlû-qōdeš ḥāməṣû tōrâ
This verse describes the prophets, people, and priests of a nation, accusing them of wrongdoing. 'nəḇî’êhā' means 'her prophets'. 'pōḥăzîm' means 'they are reckless'. '’anšê bōgədôt' means 'men of treachery'. 'kōhănêhā' means 'her priests'. 'ḥilləlû-qōdeš' means 'they have profaned the holy'. 'ḥāməṣû tōrâ' means 'they have done violence to the instruction'. The verse is accusatory and condemns the religious and societal leaders for their actions.
[ZEP.3.5] Yahveh is righteous in her midst; He will not do wrong. Morning by morning He gives judgment to the light; He does not fail, and He does not know wrong, shame. [§]
Yahveh righteous in her midst, will not do wrong. Morning by morning He gives judgment to the light; He does not fail, and does not know wrong, shame.
This verse describes Yahveh's justice and faithfulness. The pronoun 'her' is a literal translation of the feminine plural suffix on the word for 'in her midst', which is understood to be referring to the earth. 'עַוְלָה' (avlah) is consistently translated as 'wrong' throughout scripture. The repetition of 'בַּבֹּ֨קֶר בַּבֹּ֜קֶר' (baboker baboker) – 'morning by morning' – emphasizes the consistency of Yahveh's judgment. 'נֶעְדָּ֔ר' (ne'dar) means 'to fail' or 'to be lacking'. 'עַוָּ֖ל' (aval) is also translated as 'wrong'. 'בֹּֽשֶׁת' (boshet) is translated as 'shame'.
[ZEP.3.6] I have known nations, their corners have perished, I have devastated their streets so that no one passes. Their cities are desolate, without a person, without an inhabitant. [§]
hikrati goyim nashamu pinotam hecharavti chutzotam mibli over nitzdu areihem mibli ish me'ein yoshev.
This verse describes a divine action of recognizing nations, causing their corners/retreats to perish, devastating their streets, leaving no one to pass, and causing their cities to be desolate with no inhabitants. Each word is translated as literally as possible, focusing on the direct meaning of the root and avoiding theological interpretations.
[ZEP.3.7] I said, "Only fear God, you take discipline, and not be cut off her dwelling, all which I have appointed upon her. Indeed, they hastened to corrupt all their schemes." [§]
amartee ach-teeree otee tikhee moosar velo-yikaret meoonah kol asher pakadtee alayha acheen hishkimo hischitu kol alilotaam
This verse consists of several words with direct translations. "Amartee" means "I said". "Ach" means "but" or "only". "Teeree" means "you fear". "Otee" means "me". "Tikhee" means "you take". "Moosar" means "discipline". "Velo" means "not". "Yikaret" means "be cut off". "Meoonah" means "dwelling". "Kol" means "all". "Asher" means "which". "Pakadtee" means "I have appointed". "Alayha" means "upon her". "Acheen" means "indeed" or "certainly". "Hishkimo" means "they hastened" or "they woke up early". "Hischitu" means "they corrupted". "Kol" means "all". "Alilotaam" means "their schemes".
[ZEP.3.8] Therefore, wait for me, says Yahveh, for the day of my rising forever. For my judgement is to gather nations, to assemble kingdoms, to pour my anger upon them – all the burning of my wrath. For in the fire of my jealousy, the whole earth will be consumed. [§]
lakhen chakku-li ne'um-YHVH le-yom kumee le-ad ki mishpati le'esof goyim le-kabtzi mamlakhot lishpoch aleihem za'mi kol charon api ki be'esh kin'ati te'achel kol-ha'aretz.
This verse is a prophetic declaration. 'Lakhen' means 'therefore'. 'Chakku-li' is a command meaning 'wait for me'. 'Ne'um-YHVH' means 'says Yahveh'. 'Le-yom kumee le-ad' means 'for the day of my rising forever'. 'Ki mishpati' means 'for my judgement'. 'Le'esof goyim' means 'to gather nations'. 'Le-kabtzi mamlakhot' means 'to assemble kingdoms'. 'Lishpoch aleihem za'mi' means 'to pour my anger upon them'. 'Kol charon api' means 'all the burning of my wrath'. 'Ki be'esh kin'ati' means 'for in the fire of my jealousy'. 'Te'achel kol-ha'aretz' means 'the whole earth will be consumed'.
[ZEP.3.9] For then I will turn to the nations a clear language, so that all may call upon the name of Yahveh to serve him with a united purpose. [§]
ki-az eh-pohch el-am-eem saf-ah be-roo-rah liq-roh kul-lam be-shem Yahveh le-av-doh shachem echad.
This verse describes a future event where God will change the language of the nations into a clear language, so that all may call upon the name of Yahveh to serve God with a united purpose. ‘Ki’ means ‘for’ or ‘because’. ‘Az’ means ‘then’ or ‘at that time’. ‘Ehpoch’ means ‘I will turn’. ‘El’ means ‘to’ or ‘toward’. ‘Amim’ means ‘nations’ or ‘peoples’. ‘Safah’ means ‘language’ or ‘lip’. ‘Berurah’ means ‘clear’ or ‘pure’. ‘Liqroa’ means ‘to call’. ‘Kulam’ means ‘all’. ‘Beshem’ means ‘in the name of’. ‘Yahveh’ is the proper name of God. ‘Leavdo’ means ‘to serve him’. ‘Shachem’ means ‘shoulder’ but is used here metaphorically to mean ‘purpose’ or ‘unitedly’. ‘Echad’ means ‘one’ or ‘united’.
[ZEP.3.10] From beyond the rivers of Cush, my treasures, the daughter of Put, they will bring my offerings. [§]
may-eh-ver le-nah-ha-ray khoosh, ah-tah-ray bah-t poo-tsay yo-vee-loon min-chah-tee.
This verse describes tribute being brought from Cush and Put. "May-eh-ver" means "from beyond". "Le-nah-ha-ray" means "to the rivers". "Khoosh" is the name of a land, often translated as Cush or Ethiopia. "Ah-tah-ray" means "my treasures" or "my gifts". "Bah-t Poo-tsay" is a daughter of Put, a land. "Yo-vee-loon" means "they will bring". "Min-chah-tee" means "my offerings".
[ZEP.3.11] On that day you will not be ashamed of all your conspiracies against me, because then I will remove from among you those who exult in your pride, and you will no longer be high and mighty on my holy mountain. [§]
bayom hahu lo tevoshi mikol alilotayikh asher pasha'at bi ki-az osir mikirbekh alizei ga'avatekh velo-tosifi legabeha od behar kadshi
This verse speaks of a future day when Israel will no longer be ashamed of her transgressions. It states that Yahveh will remove those who are proud and haughty from among them, and they will no longer exalt themselves on Yahveh's holy mountain. Let's break down the names of God here: 'ki-az' means 'for then' and introduces a statement about Yahveh's actions. The verse doesn't use a specific name of God, but rather refers to the actions Yahveh will take.
[ZEP.3.12] And I will leave remaining within you a people afflicted and weak, and they will take refuge in the name of Yahveh. [§]
ve-hish-ar-ti be-kir-bekh am an-i va-dal ve-cha-su be-shem Yahveh.
This verse describes a remnant of people who will remain after a judgment. 've-hish-ar-ti' means 'and I will leave remaining'. 'be-kir-bekh' means 'within you'. 'am' means 'people'. 'ani' means 'afflicted' or 'poor'. 'va-dal' means 'and weak'. 've-cha-su' means 'and they will take refuge'. 'be-shem' means 'in the name of'. 'Yahveh' is the proper name of God.
[ZEP.3.13] The remnant of Israel will not do injustice, and they will not speak falsehood, and deceit will not be found in their mouths. For they will graze and lie down, and there will be no one to disturb them. [§]
she'erit yisra'el lo-ya'asu avalah ve-lo-yedabberu kazav ve-lo-yimatz'a be-pihem lishon tarmit ki-hemah yir'u veravtzu ve-ein macharid.
This verse speaks of a remnant of Israel who will no longer act unjustly, lie, or use deceptive language. They will live peacefully and securely, without being disturbed. 'She'erit' means remnant. 'Yisra'el' is Israel. 'Avalah' means injustice. 'Kazav' means falsehood/lie. 'Lishon' means tongue/language. 'Tarmit' means deceit/fraud. 'Yir'u' means they will graze/live. 'Ravtzu' means they will lie down/rest. 'Macharid' means one who disturbs/frightens.
[ZEP.3.14] Sing out, daughter of Tzee-yon, shout for joy, Israel! Rejoice and be glad with all your heart, daughter of Yer-oo-sha-laim! [§]
Ra-nee vat-tzee-yon ha-ree-oo yis-ra-el sim-chee ve-ah-lez-ee be-chol-lev vat Yer-oo-sha-laim.
This verse is an exhortation to rejoice. "Ra-nee" means 'sing out.' "Bat-Tzee-yon" is 'daughter of Tzee-yon' (Zion being a place name, often referring to Jerusalem). "Ha-ree-oo" means 'shout for joy.' "Yis-ra-el" is the name of a people. "Sim-chee" means 'rejoice.' "Ve-ah-lez-ee" means 'and be glad.' "Be-chol-lev" means 'with all your heart.' "Bat Yer-oo-sha-laim" is 'daughter of Yer-oo-sha-laim' (Jerusalem).
[ZEP.3.15] Yahveh has removed your judgments, has turned away your enemy, the King of Israel. Yahveh is within you, you will not fear evil anymore. [§]
He-seer Yahveh mish-paht-kha, pee-nah oh-yev-ekh, me-lekh Yis-ra-el, Yahveh be-kir-beh-kh, lo-tee-ree o-d ra.
This verse speaks of God removing judgments and turning away the enemy. It affirms God’s presence with Israel and assures them of future safety. 'He-seer' means 'removed'. 'Mish-paht-kha' means 'your judgments'. 'Pee-nah' means 'turned away'. 'Oh-yev-ekh' means 'your enemy'. 'Me-lekh Yis-ra-el' means 'King of Israel'. 'Be-kir-beh-kh' means 'within you'. 'Lo-tee-ree' means 'you will not fear'. 'Ra' means 'evil'. 'O-d' means 'anymore'.
[ZEP.3.16] On that day it will be said to Jerusalem, "Do not fear, Zion. Do not let your hands be weak." [§]
bayom hahu ye’amer liYerushalayim al tir’i Tziyon al yirpu yadayich.
This verse speaks a word of encouragement to Jerusalem and Zion. 'Bayom hahu' means 'on that day'. 'Ye’amer' means 'will say'. 'LiYerushalayim' means 'to Jerusalem'. 'Al tir’i' means 'do not fear'. 'Tziyon' is Zion. 'Al yirpu yadayich' means 'do not let your hands be weak'.
[ZEP.3.17] Yahveh, the Gods of your people, is in your midst, a mighty savior. He rejoices over you with joy, He quiets with His love, He exults over you with singing. [§]
Yahveh Elohimkayk berkirbek gibor yoshia, yasish alayik besimcha, yakhrish be'ahavato, yagil alayik berinnah.
This verse describes Yahveh, the Gods of your people, as a mighty savior who rejoices over you with singing. Let's break down each component: 'Yahveh' is the proper name of God. 'Elohimkayk' means 'the Gods of your people'. 'Berkirbek' means 'in your midst'. 'Gibor' means 'mighty'. 'Yoshia' means 'He saves'. 'Yasish' means 'He rejoices'. 'Alayik' means 'over you'. 'Besimcha' means 'with joy'. 'Yakhrish' means 'He quiets'. 'Be'ahavato' means 'with His love'. 'Yagil' means 'He exults'. 'Berinnah' means 'with singing'.
[ZEP.3.18] Those who touched the appointed time, I gathered from you. They were a burden upon them, disgrace. [§]
noo-gay mee-moh-ay-ed ah-sahf-tee mee-mech hah-yoo mas-ay-et ah-lay-hah cher-pah.
This verse describes a gathering of those who touched a specified time, and a burden of disgrace is placed upon them. "Noogi" refers to those who touched or contacted. "Mimmoed" means 'from the appointed time' or 'from the meeting'. "Asafti" means 'I have gathered'. "Mimmech" means 'from you'. "Hayu" means 'they were' or 'they are'. "Mas'et" means 'a burden'. "Aleha" means 'upon her' or 'upon them'. "Cherpah" means 'disgrace' or 'reproach'.
[ZEP.3.19] Behold, I will do all your afflictions at that time, and I will save the lame, and the outcast I will gather, and I will place them for praise and for a name in all the land; their shame will be no more. [§]
hin-nee oh-seh et-kol-meh-an-ah-yikha bah-et ha-hee-ah veh-ho-sha-tee et-hatz-so-leh-ah veh-han-idah ak-ah-bets veshah-mee-teem lith-hee-lah uleshaym bekhal-ha-ah-rets bash-tahm.
This verse contains a declaration of action by the Divine. 'Hin-nee' is 'Behold, I'. 'Oseh' means 'I will make' or 'I will do'. 'Kol-me'anah-yikha' means 'all your afflictions'. 'Ba-et ha-hee-ah' means 'at that time'. 'Veh-ho-sha-tee' means 'and I will save'. 'Hatz-so-leh-ah' means 'the lame'. 'Veh-han-idah' means 'and the outcast'. 'Ak-ah-bets' means 'I will gather'. 'Veshah-mee-teem' means 'and I will place them'. 'Lith-hee-lah' means 'for praise'. 'Uleshaym' means 'and for a name'. 'Bekhal-ha-ah-rets' means 'in all the land'. 'Bash-tahm' means 'their shame will be no more'.
[ZEP.3.20] At that time, the Gods will bring you, and at the time I gather you, for I will give you a name and praise among all the peoples of the earth, in my returning your captives before your eyes, said Yahveh. [§]
ba'et hahi avi etkem uba'et kabtsi etkem ki eten etkem leshem ulitehila bekhol ammei ha'aretz beshuvy et shvuteichem le'eineichem amar Yahveh.
This verse speaks of a time when the Gods will bring the people back from exile, and restore their reputation among all nations. It is a promise of restoration and glory following a period of hardship. 'Ba'et' means 'at the time', 'havi' is 'I will bring', 'kabtsi' means 'I will gather', 'eten' means 'I will give', 'leshem' means 'for a name', 'litehila' means 'for praise', 'bekhol ammei ha'aretz' means 'among all the peoples of the earth', 'beshuvy' means 'in my returning', 'et shvuteichem' means 'your captives', 'le'eineichem' means 'before your eyes', and 'amar Yahveh' means 'said Yahveh'.