Sofonias 3
Adam Clarke · Citado em PreceptAustin
Sofonias 3
Clarke - In such a state will the Jews be found when they shall hear the universal call (Zech 12:10), and believe in Christ Jesus. And they will take refuge (chasah) in the name (shem) of the LORD - NET = "they will find safety in the LORD's presence" Hebrew = chasah = seek or take refuge (literally under a tree - Jdg 9:15), in Zion (Isa 14:32), in Jehovah (2Sa 22:31), under His wings (Ru 2:12, Ps 36:7, Ps 57:1, Ps 61:4, Ps 91:4). Louw-Nida says chasah pictures one going "to a place where one will find safety, rest, or comfort, implying the place of refuge is a place to be trusted to keep one safe." Their action will take refuge in Jehovah's Name is tantamount to an expression of their trust in Him. We don't take refuge under a roof that we think is going to collapse and leave us unprotected or even hurt! Nahum writes "The LORD is good, a stronghold in the day of trouble (Which Nahum describes in Nah 1:1-6, etc), and He knows those who take refuge (chasah) in Him." Proverbs 18:10+ says "The name of the LORD is a strong tower; The righteous runs into it and is safe.' Name of the LORD - Why Study His Names? His Names depict His great character and glorious attributes. See the encouraging study on the Name of the LORD is a Strong Tower: Summary Jehovah = God's covenant Name. He is faithful to keep covenant forever and ever. Amen I will leave (a remnant) (07604)(sha'ar/sa'ar) means to remain, be left over, to leave, to let remain. The first Biblical use of sha'ar is in the context of judgement, Moses recording that after the worldwide flood "only Noah was left" and was in essence a "remnant." (Ge 7:23; Lxx = kataleipo). The second use also describes God's judgment, this time on Sodom and Gomorrah stating that "those who survived fled to the hill country." (Ge 14:10; Lxx = kataleipo). Sha'ar describes Pharaoh's army = "not even one of them remained." (Ex 14:28; Lxx = kataleipo) See Study of Related Hebrew Verb - (07611) sheerith = Remnant Gary Cohen - Sha'ar/sa'ar "seems to be used almost exclusively to indicate the static action of surviving after an elimination process. This process of elimination may have been natural (Ru 1:3, “Naomi’s husband died; and she was left”). It may have been humanly caused (1Sa 9:24, “Behold that which is left!” Here Samuel is speaking of meat which was intentionally left for Saul to eat). Or the elimination may have been the direct result of a divine intervention (Ex 10:19, “There remained not one locust in all the coasts of Egypt,” when God blew them away). No matter what the cause, however, šāar points to that which remains or has survived, e.g. 1Sa 16:11, “There remains yet the youngest,” whereby Jesse informs Samuel that the prophet has examined every one of his sons except one who yet “remained,” a survivor as it were from Samuel’s earlier interviews." (See TWOT online) Sha'ar speaks of the remnant (see the NAS Usage below), and in Zeph 3:12 refers to the believing (take refuge ~ trust in the Name Jehovah) Jewish remnant. Three times Zephaniah speaks of a remnant (cp use in 1Ki 19:18; Lxx = hupoleipo used only in Ro 11:3+ = to leave remaining, leave behind or be left behind) being saved (Zeph 2:3, 2:7, 3:12-13) and twice he mentions their return from captivity (Zeph 2:7, 3:20). Vine - In the pre-exilic period, this remnant idea is stressed by Isaiah. Isaiah tells of the judgment on the earth from which a remnant will “remain” (Isa. 24:6). Isa 4:3 refers to a “remnant” which shares holiness. In the writing prophets, the idea of the “remnant” acquired a growing significance. Yet the idea may be found as early as the Pentateuch. The idea of “those being left” or “having escaped,” especially a portion of the Israelite people, may be traced back to Dt. 4:27 (cf. Dt. 28:62). In these passages, Moses warns that if Israel failed to live up to the stipulations of the Mosaic covenant, the Lord would scatter them among the nations, and then He would regather a “remnant.” In Neh. 1:2-3, the condition of the “remnant” of Israel is described. Resources related to Remnant: Remnant of Israel Study Remnant by George Livingston Remnant - article in The 1901 Jewish Encyclopedia Remnant - article in Baker's Evangelical Dictionary of Biblical Theology What does the Bible mean when it refers to a remnant? NAS Usage: bereft(1), have a left(1), have...left(1), leave(12), leave as a remnant(1), leaves(1), left(73), left behind(2), remain(10), remained(11), remains(6), remnant(2), reserved(1), rest(2), survive(1), survived(4), surviving remnant(2), survivor(1), survivors(1). Sha'ar - 123v - Ge 7:23; 14:10; 32:8; 42:38; 47:18; Ex 8:9, 11, 31; 10:5, 12, 19, 26; 14:28; Lev 5:9; 25:52; 26:36, 39; Nu 9:12; 11:26; 21:35; Deut 2:34; 3:3, 11; 4:27; 7:20; 19:20; 28:51, 55, 62; Josh 8:17, 22; 10:28, 30, 33, 37, 39f; 11:8, 14, 22; 13:1f, 12; 23:4, 7, 12; Jdg 4:16; 6:4; 7:3; Ruth 1:3, 5; 1 Sam 5:4; 9:24; 11:11; 14:36; 16:11; 25:22; 2 Sam 14:7; 1Kgs 15:29; 16:11; 19:18; 22:46; 2Kgs 3:25; 7:13; 10:11, 14, 17, 21; 13:7; 17:18; 19:30; 24:14; 25:11f, 22; 1Chr 13:2; 2Chr 21:17; 30:6; 34:21; Ezra 1:4; 9:8, 15; Neh 1:2f; Job 21:34; Isa 4:3; 11:11, 16; 17:6; 24:6, 12; 37:31; 49:21; Jer 8:3; 21:7; 24:8; 34:7; 37:10; 38:4, 22; 39:9f; 40:6; 41:10; 42:2; 49:9; 50:20; 52:15f; Ezek 6:12; 9:8; 17:21; 36:36; Dan 10:8, 17; Joel 2:14; Amos 5:3; Obad 1:5; Zeph 3:12; Hag 2:3; Zech 9:7; 11:9; 12:14 Humble ("afflicted" KJV)(06041)ani from anah = to be bowed down or afflicted [Dt 8:3]) means the poor, afflicted, humble and primarily refers to someone suffering some kind of disability or distress. (Lev 23:22) The Lxx translates ani with praus which means gentle, meek, not overly impressed with a sense of one's self-importance. Compare Jesus' promise in the "beatitude" in Mt 5:5+ “Blessed are the gentle, for they shall inherit the earth." Lowly (01800)(dal) means low, weak, poor, thin. Lxx = tapeinos = means low, not high, not rising far from the ground. It speaks of one's condition as lowly or of low degree. It described what was considered base, common, unfit, and having little value. It pictures one brought low, as for example by grief. Tapeinos is descriptive particularly of attitude and social positions. This is who the Messiah came to redeem and deliver from bondage! Refuge (02620) chasah means to flee for protection. The picture is that of one who confides or puts their trust in another (usually God - see 36 uses below). The verb can mean to put trust in or have hope in (this would be one's attitude or mindset) but can also mean to flee for protection to (this would be one's action consistent with a mind that trusted & hoped in God). God is ever the sole refuge of His people and trust in Him protects the "trustee!" It is always better to trust in God rather than to trust (batah) in princes (Ps 118:8-9). In 2Sa 22:31 the Septuagint translates chasah with peitho (to come to a settled persuasion concerning some truth or fact). With one exception (Isa 30:2) chasah refers to the Lord as the One in Whom refuge is sought and is portrayed by various metaphors - Rock (Dt 32:37, 2Sa 22:3, Ps 18:2), Wings (cp a "mother hen" protecting her chicks Ru 2:12, Ps 36:7, Ps 57:1, Ps 61:4, Ps 91:4), Shield (Ps 144:2, 2Sa 22:31, Ps 18:30, Pr 30:5 - paralleled with the "Word of God"), at God's "right hand" (Ps 17:7), Those who take refuge in Jehovah are those who fear (reverential awe and respect) Him (Ps 31:19), those who are His servants (Ps 34:22, 64:10), those who trust in God rather than men (Ps 118:8,9), the righteous (Pr 14:32), afflicted (Isa 14:32), "a humble and lowly people" (Zeph 3:12). To seek refuge" stresses the insecurity and helplessness of even the "strongest" individual. The result of taking refuge in God is to be "blessed" (Ps 2:12), to be "saved" (Ps 17:7), experience joy (Ps 5:11), experience and possess His "great goodness" (Ps 31:19), become inheritors of "the land" (Isa 57:13).
Sofonias 3
Clarke - O what a change! And then, how different shall they be from their present selves! Iniquity, lying, and deceit shall not be found among them! A Jew once said to me “Tere are shome of you Christians who are making wonderful efforts to convert the Tshews (Jews.) Ah, dere ish none but Gott Almighty dat can convert a Tshew.” Truly I believe him. Only God can convert any man; and if there be a peculiar difficulty to convert any soul, that difficulty must lie in the conversion of the Jew. For: Always pause, ponder and query this term of explanation. What is he explaining? They will feed and lie down - NET - " Indeed, they will graze peacefully like sheep and lie down" This picture is common in prophecy (Is 49:9; Mic. 7:14; Jer. 50:19; Ezek. 34:14). No one to make them tremble (charad) (see Isa 17:2, 54:14, Jer 30:10, Ezek 39:26) NET - "no one will terrify them." - This speaks of the security of these redeemed Jews in the age to come (Millennial) which is in marked contrast to Israel's status in this present age. Micah alludes to this same time of future peace and security in Israel (Mic 4:4). Micah 4:4 Each of them will sit under his vine And under his fig tree, With no one to make them afraid, For the mouth of the LORD of hosts has spoken. Zephaniah 3:14 Shout for joy, O daughter of Zion! Shout in triumph, O Israel! Rejoice and exult with all your heart, O daughter of Jerusalem! BGT χαῖρε σφόδρα θύγατερ Σιων κήρυσσε θύγατερ Ιερουσαλημ εὐφραίνου καὶ κατατέρπου ἐξ ὅλης τῆς καρδίας σου θύγατερ Ιερουσαλημ LXE Rejoice, O daughter of Sion; cry aloud, O daughter of Jerusalem; rejoice and delight thyself with all thine heart, O daughter of Jerusalem. KJV Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem. NET Shout for joy, Daughter Zion! Shout out, Israel! Be happy and boast with all your heart, Daughter Jerusalem! CSB Sing for joy, Daughter Zion; shout loudly, Israel! Be glad and rejoice with all your heart, Daughter Jerusalem! ESV Sing aloud, O daughter of Zion; shout, O Israel! Rejoice and exult with all your heart, O daughter of Jerusalem! NIV Sing, O Daughter of Zion; shout aloud, O Israel! Be glad and rejoice with all your heart, O Daughter of Jerusalem! NLT Sing, O daughter of Zion; shout aloud, O Israel! Be glad and rejoice with all your heart, O daughter of Jerusalem! NRS Sing aloud, O daughter Zion; shout, O Israel! Rejoice and exult with all your heart, O daughter Jerusalem! NJB Shout for joy, daughter of Zion, Israel, shout aloud! Rejoice, exult with all your heart, daughter of Jerusalem! NAB Shout for joy, O daughter Zion! sing joyfully, O Israel! Be glad and exult with all your heart, O daughter Jerusalem! YLT Cry aloud, O daughter of Zion, shout, O Israel, Rejoice and exult with the whole heart, O daughter of Jerusalem. shout: Ezra 3:11-13; Nehemiah 12:43; Ps 14:7; 47:5-7; 81:1-3; 95:1,2; 100:1,2; Ps 126:2,3; Isaiah 12:6; 24:14-16; 35:2; 40:9; 42:10-12; 51:11; 54:1; Isaiah 65:13,14,18,19; Jeremiah 30:19; 31:13; 33:11; Zechariah 2:10,11; 9:9,10; Zechariah 9:15-17; Matthew 21:9; Luke 2:10-14; Revelation 19:1-6; O daughter of Jerusalem - Micah 4:8 Related Passages: Psalm 32:11 Be glad in the LORD and rejoice, you righteous ones; And shout for joy, all you who are upright in heart. A PSALM OF JOY Shout (SING - KJV, ESV) for joy, O daughter of Zion! Shout in triumph, O Israel! Rejoice and exult with all your heart, O daughter of Jerusalem - The language expresses unrestrained, triumphant celebration flowing from profound inner gladness because of God’s saving work and presence, a joy so great that it must erupt in praise, singing, and exuberant proclamation. This is what the humble and lowly will do for all eternity. --John Piper Shout (Sing = KJV, NIV) (ranan = give a ringing cry, translated "sing" by KJV, ESV)...shout (rua = raise a shout, give a blast)...rejoice (samach = rejoice, be glad)...exult (alaz = be jubilant) - Four "staccato-like" commands which is a call for the people of Israel to acknowledge the great blessing and boundless joy over their restoration! 🙏 THOUGHT - Beloved, while this is addressed directly to Israel, all believers will participate in this divine utopia, something mankind has been searching for throughout world history. It has finally arrived, for the King has taken His throne and begins His righteous rule. Shout in triumph - The Lxx translates rua with kerusso which pictures the proclamation like a town herald would cry out. "In triumph" in not in the literal Hebrew but is added by the translators for effect. NLT Study Bible - The cumulative effect of these commands emphasizes that God’s people will one day experience unsurpassed joy. Zephaniah 3:14 to Zeph 3:17 is a message of encouragement from Zephaniah. In Zeph 3:18 to the end the message is from the lips of Jehovah Himself (Note the last words of the book are "Yahweh has spoken!") The tone of Zephaniah 3:14-20 is so radically different that some doubt whether Zephaniah actually penned these words. However this pattern of the promise of the Lord's presence and protection is not unique to Zephaniah, but is seen in passages such as Isaiah 57:7-10, Isaiah 54:1-8. (Zech 2:10) “Sing for joy and be glad, O daughter of Zion; for behold I am coming and I will dwell in your midst,” declares the LORD. (Ed: This is Jehovah Who is Jesus - He will dwell in their midst at He promises in Zeph 3:15, 17! Lord, hasten that glorious Day! Amen) (Zech 9:9-10) Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, your King is coming to you; He is just and endowed with salvation, Humble, and mounted on a donkey, Even on a colt, the foal of a donkey (First Advent).10 I will cut off the chariot from Ephraim And the horse from Jerusalem; And the bow of war will be cut off. And He will speak peace to the nations; And His dominion will be from sea to sea, And from the River to the ends of the earth (Second Advent). McComiskey notes that "J. Smith (Zephaniah, p. 261) reports that few defend Zephaniah’s authorship of this passage, mainly because threat gives way to promise." 🙏 THOUGHT: Statements such as the preceding comment are one of the primary reasons you need to be careful reading the commentaries (even the one you are reading now!). It is the height of arrogance to question that the Holy Spirit would inspire Zephaniah to write a note of hope at this juncture. Carry out your own inductive Bible study, so that you will be able to wisely comment on the commentaries!. Notice how appropriate it is that this call for joy immediately follows (Zeph 3:13) the cleansing of their sins (an "emancipation proclamation") and the silencing of their fears of insecurity. This reminds us of the effect the knowledge that our sins against a Holy God have been removed, forgiven... A Psalm of David. A Maskil. How blessed is he whose transgression is forgiven, Whose sin is covered! 2) How blessed is the man to whom the LORD does not impute iniquity, And in whose spirit there is no deceit! (Ps 32:1-2+) He who conceals his transgressions will not prosper, but (always carefully observe this term of contrast, as some reveal a striking change of direction!) he who confesses and forsakes (cf repents, not just words from one's lips, but a change in one's heart, resulting in a change in direction of one's life!) them will find compassion. (Pr 28:13+) 🙏 THOUGHT - This is a great passage for those of us who love "Praise and Worship" - The Millennium will be a time of shouting (singing) with joy! John
Sofonias 3
Clarke - Here is not only a gracious prophetic promise of their (Israel's) restoration from captivity, but of their conversion to God through Christ. Willmington - They’ll be moved out, then he’ll move in. Once the Promised Land is rid of God’s enemies, God himself will resettle his people there and dwell among them. It will be a time of healing, peace, and joy. The restoration of Judah following the Babylonian captivity was only a partial fulfillment of this promise. Its ultimate fulfillment will come when Jesus returns to earth and establishes his millennial kingdom. (Willmington’s Bible Handbook) Daughter of Jerusalem -7x - all except Lam 2:15 also have the phrase Daughter of Zion = 2Kgs 19:21; Isa 37:22; Lam 2:13, 15; Mic 4:8 (commentary); Zeph 3:14; Zech 9:9 Daughter of Zion - 28x = Personification of Jerusalem (and therefore the populace, the Jews or Israel, cf Jer 6:26 "daughter of my people") = 2 Ki. 19:21; Ps. 9:14; Isa. 1:8; Isa. 10:32; Isa. 16:1; Isa. 37:22; Isa. 52:2; Isa. 62:11; Jer. 4:31; Jer. 6:2; Jer. 6:23; Lam. 1:6; Lam. 2:1; Lam. 2:4; Lam. 2:8; Lam. 2:10; Lam. 2:13; Lam. 2:18; Lam. 4:22; Mic. 1:13; Mic. 4:8; Mic. 4:10; Mic. 4:13; Zeph. 3:14; Zech. 2:10; Zech. 9:9; Matt. 21:5; Jn. 12:15. Daughter of Zion does not refer to the Church as some older commentaries state (Albert Barnes). Clearly this is a Jewish prophet speaking to Jews and to spiritualize a passage that can with normal reading can easily be interpreted literally is poor hermeneutics. NET Note: "Daughter of..." = This phrase is used as an epithet for the city and the nation. "Daughter" may seem extraneous in English but consciously joins the various epithets and metaphors of Israel and Jerusalem as a woman, a device used to evoke sympathy from the reader.
Sofonias 3
Clarke - They (Israel) have never had a king since the death of Zedekiah, and never shall have one till they have the King Messiah to reign among them; and this promise refers to that event." Prior to the destruction of Jerusalem in 586 BC, the King departed from Israel's midst, leaving His abode in the Temple in Ezekiel's vision (Ezekiel 8-11). The prophet saw "the glory of the LORD of Israel" was still present in the Temple in Jerusalem (Ezek 8:4+), But in Ezekiel 9:3+ "the glory of the God of Israel went up from the cherub on which it had been, to the threshold of the Temple," and "the Temple was filled with the (Shekinah glory) cloud and the court was filled with the brightness of the (Shekinah) glory of Jehovah." (Ezek 10:4+) "Then the glory of Jehovah departed from the threshold of the temple and stood over the cherubim. When the cherubim departed, they lifted their wings and rose up from the earth in my sight with the wheels beside them; and they stood still at the entrance of the east gate of the LORD’S house, and the glory of the God of Israel hovered over them." (Ezek 10:18-19+). "Then the cherubim lifted up their wings with the wheels beside them, and the (Shekinah) glory of the God of Israel hovered over them. The (Shekinah) glory of the LORD went up from the midst of the city and stood over the mountain which is east of the city (Mount of Olives, prophetically significant = Mt 24:3; Acts 1:10-12; Zech 14:4)." (Ezek 11:22-23+) And so Ezekiel envisions that terrible day when the Shekinah glory of God finally left His Temple and His city, abandoning it and leaving it to destruction by the wicked Babylonians. There is fascinating "play on words" in this description of Jehovah's departure, for in Ezekiel 8:4 we read "The God of Israel was there" which parallels the final words of the book of Ezekiel which prophecy His return with the great promise that "the Name of the city from that day shall be 'THE LORD IS THERE!" (Ezekiel 48:35). We know this Name as Jehovah Shammah (see study) which is the Name of the King of Israel, Jehovah (Jesus)" Who will be in their midst one day! Maranatha! In anticipation of this great and glorious day, let us worship the King in spirit and in truth by singing along with Robin Mark.... One Day — by Robin Mark To you, oh Lord will all the earth give glory No other name will share the glory due No kingdoms rise and nations mock your mercy One day they`ll stand and worship only you Chorus Every knee will bow down, every tongue sing out loud You are the Lord of earth and heaven Every hand will be raised in the thunder of praise You are the King of all creation They`ll say: One day, one day Zechariah prophesies of the great day when Israel will see the return of the ... Sing for joy (ranan, a command; Lxx = teron = to delight, to cheer, to cause to rejoice, to be made happy or delighted, to have pleasure - present imperative in middle voice - reflexive sense = make yourself happy or delighted continually!!) and be glad (Heb = samach; Lxx = euphraino = present imperative in middle voice - reflexive sense = make yourself happy or delighted continually!!), O daughter of Zion; for behold (Pay attention!) I am coming (Jesus is coming) and I will dwell (shakan = to settle down, abide; translated in the Lxx = kataskenoo [see related verb episkenoo] = pitch My tent, tarry, take up My abode) in your midst,” declares the LORD. Many nations (Heb = goyim ~ Gentiles) will join themselves (The Lxx is even more vivid using katapheugo picturing the Gentiles as fleeing for refuge in Jehovah in that future day!) to the LORD in that day (An expression of time - Ask "What day?" Context answers this question.) and will become My people (Gentiles will become His people). Then (expression of time) I will dwell in your midst, and you will know (Heb = yada = to know and can convey an intimate knowledge; Lxx =epiginosko = know by experience, faith become sight in that day when the peoples behold the Glorious One, King Jesus!) that the Jehovah Sabaoth, LORD of hosts (In context this refers to God the Father) has sent (Lxx = exapostello - used in Gal 4:4 of God sending Jesus in the fullness of time the first time, but this passage ultimately refers to the second time) Me to you. (Zech 2:10-11) Jamieson comments on "many nations … joined to the Lord in that day"—The result of the Jews' exile in Babylon was that, at their subsequent return, through the diffusion of knowledge of their religion, many Gentiles became proselytes, worshipping in the court of the Gentiles (1Ki 8:41). Cyrus, Darius, Alexander, Ptolemy Philadelphus, Augustus, and Tiberius, paid respect to the temple by sending offerings [Grotius]. But all this is but a shadow of the future conversion of the Gentiles which shall result from Jehovah dwelling in Jerusalem (Ps 102:15, 16; Php 2:10, 11). (Ed: Jamieson in Commentary Critical and Explanatory on the Whole Bible is one of the more literal and therefore one of the more accurate pre-1900 commentaries. Matthew Henry while wonderfully devotional is not the best source to read for interpretation of the OT prophecies. If they speak of the Messiah he is accurate, but for some reason if they are spoken to or of Israel, he generally replaces Israel with the Church [See The Rise of Allegorical Interpretation and Allegorizing and Spiritualizing the Truth]. Jamieson generally reads the OT promises given to Israel literally and thus generally avoids the error of so many older commentaries [and a large number of modern one!] who replace Israel with the Church. See What is replacement theology? or Christian Apologetics and Research Ministry) You will fear disaster no more - Because God has removed both judgment and enemies, and because He Himself reigns in their midst, the people no longer need to live in fear. Earlier Zephaniah described a terrifying “day of the LORD” filled with wrath and destruction (Zeph 1:14–18). But now the scene is reversed: the time of dread has passed. Instead of fear, the people live in security under God’s protection. When God removes the judgment of sin and dwells among His people as their King, fear disappears because His presence guarantees their salvation and security. Taken away (removed)(05493) sur fundamentally means “to turn aside, depart, or change direction.” At its most basic level the word describes leaving the course one is traveling—stepping off the road, deviating from a path, or withdrawing from a place. In its literal sense it is used of someone turning aside from a road or route (Exodus 3:3; Deuteronomy 2:27; Judges 18:3; Ruth 4:1), of armies stepping out of formation or retreating (1 Kings 20:39), or of objects or conditions being removed or departing (Genesis 8:13; Exodus 8:11, 29). The verb occurs about 300 times in the Old Testament, most commonly in the Qal stem (to turn aside or depart) and frequently in the Hiphil stem (to cause something to depart, remove, or take away). While the word often describes physical movement, its dominant significance in Scripture is moral and spiritual. Sûr frequently refers to departing from the right path of obedience to God, depicting sin as a deviation from the road of righteousness. Israel is repeatedly warned not to “turn aside” from the Lord’s commandments or from the path God has set before them (Deuteronomy 5:32; Joshua 1:7; 23:6). Tragically, the nation repeatedly “turned aside quickly out of the way” that God had commanded (Deuteronomy 9:12), abandoning the path walked by their fathers and departing from God’s statutes (Judges 2:17; Malachi 3:7). The righteous path, therefore, is pictured as a road from which one must not deviate “to the right or to the left.” In the Hiphil stem, the verb commonly carries the idea “to remove, take away, or put aside.” This sense appears frequently in religious reform and purification, where leaders remove idolatry or impurities. For example, Samuel called Israel to remove foreign gods (1 Samuel 7:3), Hezekiah removed the high places and idols (2 Kings 18:4), and Josiah removed pagan shrines and altars (2 Kings 23:19). The same idea appears in sacrificial laws where parts of the offering are removed during temple rituals (Leviticus 3:4; 4:9). Thus sûr can describe both removing evil and turning away from wrongdoing, as Proverbs 4:27 urges believers to “turn away from evil.” The word also reflects an important spiritual principle in Israel’s relationship with God: when people turn away from the Lord, God may in judgment withdraw His presence from them. Samson discovered this tragically when “the LORD had departed from him” (Judges 16:20), and Saul later lamented, “God has departed from me” (1 Samuel 28:15). Israel’s persistent rebellion ultimately resulted in God removing them from His sight (2 Kings 17:18). Yet Scripture also uses sûr in the context of restoration and renewal. God promises that in the future He will remove hardness from His people’s hearts and give them a heart of flesh (Ezekiel 11:19), and that they will no longer turn away from Him (Jeremiah 32:40). Thus the verb encompasses both the tragic turning away of sinners from God and the gracious removal of sin and rebellion by God Himself. In summary, sûr portrays life as a road or path. To sin is to turn aside from the right way, while righteousness involves departing from evil and remaining on God’s path. The term therefore captures both the danger of spiritual deviation and the hope that God can remove sin and restore His people to the right way. Cleared away (turn away, turn back, to face, to look) (06437) panah means basically to turn, usually physically turning (first use - Ge 18:22, Ex 7:23, 10:6, 32:15), but it has a number of meanings depending on the context. Vine has "to turn towards, turn back, turn around (Dt 1:40, 2:1, Dt 9:15), attach to, pass away, make clear." Of Moses looking this way and that (turning) (Ex 2:12, cf "looked toward the wilderness" Ex 16:10) before he kill the Egyptian! Figuratively of turning to idols, mediums, etc (Lev 19:4, 31, 20:6), of God "turning toward" Israel (favorably look upon them - Lev 26:9). To regard (turn to) an offering (Nu 16:15, cf Ps 102:17 = " He has regarded [turned to] the prayer"). Of circling Mt Sinai (Dt 2:3). Moses asking God not to "look at" (turn to) the sin of Israel (Dt 9:27). Of God turning (in a good sense) toward someone (Ps 119:132 = "Turn to me and be gracious,", cp Ps 25:16, 69:16, 86:16). Of evening approaching (turning) (Dt 23:11, cf morning dawning - Ps 46:5; "days have declined [turned]" = Ps 90:9, cf Jer 6:4). Of one's heart turning away from Jehovah (Dt 29:18, Lxx = ekklino = morally deviate from a righteous path.) Of God not turning to the proud (Ps 40:4). Solomon "turned to consider wisdom" (Eccl 2:12, because of Eccl 2:11 = "I considered or looked") Of preparing the way for the Lord ("Clear [panah] the way for the LORD" = Isa 40:3, cf Isa 57:14, 62:10, Mal 3:1). "Father have not turned back to their children" (Jer 47:3). Of the gate of the Lord's house which "faced eastward" (Ezek 11:1, cf Ezek 43:1, 17, 44:1, 46:1, 12, 19, 47:2)