Sofonias 3
John Phillips · Citado em PreceptAustin
Sofonias 3
Phillips comments that "We have a God who is happy as well as holy. He loves to hear us sing. One of the greatest books of the Bible is Psalms, the Hebrew hymnbook; it is full of joyful song. Only a redeemed people can really sing. The first song in Scripture was sung by Israel when, having been put under the blood and brought through the water, they stood on the other side of the Red Sea, which had swept their old enemies away; Ex 14:30-15:1 records, "Thus the Lord saved Israel.... Then sang Moses and the children of Israel." (See Exploring the Minor Prophets: An Expository Commentary - Page 234) In the millennial kingdom Israel-redeemed, regenerated, and regathered home-will sing. Oh, how they will sing! The sobs and anguish of centuries will be swept away in song. They will rejoice because the enemy is gone. This call for great joy reminds one of the Year of Jubilee (see also ISBE article), where jubilee is the Hebrew jowbel, the joyful shout or resounding blasts of trumpets marking this time of celebration as lands were returned to their original owners and slaves were set free from bondage. The Year of Jubilee begins with the blast of the Shophar on the Day of Atonement each fiftieth year. (Listen to the wonderful words of Michael Card's great song Jubilee) Alexander
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Phillips writes that "The Jew will no longer be persecuted, fearful, hunted, and haunted by the possibility of betrayal and brutal treatment. He will no longer be characterized as "the wandering Jew."" (See Exploring the Minor Prophets: An Expository Commentary - Page 234) Do not let your hands fall limp - Implying they had indeed "fallen limp" from fear, for fear "paralyzes" us emotionally and physically, so that we are unable to properly function (cf 2Chr 15:7, Isa 13:7, Neh 6:8-9, Ezek 7:17). We see this same pattern of exhortation following divine discipline (as in Zeph 3:1-8, cf Heb 12:5-11+) in the letter to the Hebrews 12:12-13+. In short, Do not let your hands fall limp describes discouragement, weakness, or loss of courage. In Hebrew imagery, drooping or slack hands symbolize despair or exhaustion, as when someone becomes so discouraged that they can no longer act. Thus the charge means do not lose heart, do not become discouraged and do not give up hope. Similar language appears elsewhere in Scripture, e.g., Isaiah 35:3 says “Encourage the exhausted, and strengthen the feeble.” The writer of Hebrews to his fainting Jewish audience “Therefore, strengthen the hands that are weak and the knees that are feeble.” (Heb 12:12+) In Zephaniah, the charge means that the people no longer need to live in despair, because their situation has been completely reversed by God’s saving action. Walter Kaiser - “Weak” or “slack hands” indicated despair, disheartenment, and lack of involvement. (See all three excellent chapters - Preacher's Commentary) Zephaniah 3:17 "The LORD your God is in your midst, A victorious warrior. He will exult over you with joy, He will be quiet in His love, He will rejoice over you with shouts of joy.. BGT κύριος ὁ θεός σου ἐν σοί δυνατὸς σώσει σε ἐπάξει ἐπὶ σὲ εὐφροσύνην καὶ καινιεῖ σε ἐν τῇ ἀγαπήσει αὐτοῦ καὶ εὐφρανθήσεται ἐπὶ σὲ ἐν τέρψει ὡς ἐν ἡμέρᾳ ἑορτῆς LXE The Lord thy God is in thee; the Mighty One shall save thee: he shall bring joy upon thee, and shall refresh thee with his love; and he shall rejoice over thee with delight as in a day of feasting. KJV The LORD thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing. NET The LORD your God is in your midst; he is a warrior who can deliver. He takes great delight in you; he renews you by his love; he shouts for joy over you." CSB Yahweh your God is among you, a warrior who saves. He will rejoice over you with gladness. He will bring you quietness with His love. He will delight in you with shouts of joy." ESV The LORD your God is in your midst, a mighty one who will save; he will rejoice over you with gladness; he will quiet you by his love; he will exult over you with loud singing. NIV The LORD your God is with you, he is mighty to save. He will take great delight in you, he will quiet you with his love, he will rejoice over you with singing." NLT For the LORD your God is living among you. He is a mighty savior. He will take delight in you with gladness. With his love, he will calm all your fears. He will rejoice over you with joyful songs." NRS The LORD, your God, is in your midst, a warrior who gives victory; he will rejoice over you with gladness, he will renew you in his love; he will exult over you with loud singing NJB Yahweh your God is there with you, the warrior-Saviour. He will rejoice over you with happy song, he will renew you by his love, he will dance with shouts of joy for you, NAB The LORD, your God, is in your midst, a mighty savior; He will rejoice over you with gladness, and renew you in his love, He will sing joyfully because of you, YLT Jehovah thy God is in thy midst, A mighty one doth save, He rejoiceth over thee with joy, He doth work in His love, He joyeth over thee with singing.' in your midst: Zeph 3:5,15; mighty: Genesis 17:1; 18:14; Psalm 24:8-10; Isaiah 9:6; 12:2,6; 63:12; Hebrews 7:25; exult: Numbers 14:8; Deuteronomy 30:9; Psalms 147:11; 149:4; Isaiah 62:4,5; 65:19; Jeremiah 32:41; Luke 15:5,6,23,24,32; John 15:11; Be quiet (rest): Genesis 1:31; 2:2; Isaiah 18:4; John 13:1 FIVE PERSONAL PROMISES FROM THE MIGHTY WARRIOR The LORD - Jehovah - In context this refers to Jesus (see Jehovah = Jesus). The Septuagint (Lxx) translates "LORD" with kurios. which is the Name of the one to whom a person or thing belongs. Jesus is Kurios, the Master, the sovereign One Who possesses absolute authority, absolute ownership and uncontested power. This is good news if His is our Friend (Jn 15:14, 15), but bad news if He is our enemy! PROMISE #1 THE LORD YOUR GOD IS IN YOUR MIDST The LORD your God is in your midst (qereb) - Note the personal possessive pronoun "your!" If Scripture did not say God was our God, we would not dare even hope for such a thing! And yet Jehovah is our God, because of our covenant relationship with His Son. In your midst (qereb) - A KEY PHRASE in Zephaniah 3 occuring 6x - Zep 3:3 Zep 3:5 Zep 3:11 Zep 3:12 Zep 3:15 Zep 3:17 Here is the KJV which clearly shows 4 "wills".... The LORD thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing. In your midst (qereb) - Note the repetition of this incredible truth. In Zeph 3:15 we saw that "The King of Israel, the LORD, is in your midst." (What was the effect? "You will fear disaster no more.") He is among you, with you, in you. What better place could He be present, then in their midst! Beloved believer, we do well to apply this truth to ourselves when fearful, adverse circumstances threaten to cause us to faint from worry and dread (cf even brave warriors - Zeph 1:14). Our Mighty Warrior is within us (Col 1:27b+), in His Temple, our physical body, manifesting His presence by His indwelling Spirit (1Cor 6:19-20+), the Spirit of Christ (Ro 8:9+, 1Pe 1:11+), the Spirit of Jesus (Acts 16:7, Php 1:19+) and greater is He Who is in us than he who is in the world (1Jn 4:4). Some regard verse 17 as the most beautiful verse in the whole book of Zephaniah. Walter Kaiser - There is no need, as a good number of commentators suggest, to place these verses in the post-exilic times solely because of their gentility and comforting effect. The tender note struck here is typical of God’s final redemption promised all through the Old Testament. Our Lord is depicted as being happy in His work of delivering His people (v. 17). He will hush up His crying people with an overwhelming demonstration of His love. He will take great delight in all He has redeemed; He will break forth in singing over His people! Most of us had never thought there would be that much to sing about in the people of God—given all our warts and plain sinfulness. We cannot imagine that we could bring pleasure to the heart of God; but this text assures us that God definitely thinks differently. Some regard verse 17 as the most beautiful verse in the whole book of Zephaniah. (See all three excellent chapters - Preacher's Commentary) O Palmer
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Phillips says "True Israelites-the believing remnant who will have been scattered, hiding, living in fear for their lives during the days of the antichrist, and grieving over the termination of the temple services-will be gathered home." (See Exploring the Minor Prophets: An Expository Commentary - Page 234) The 6 "I will" statements by Jehovah in Zephaniah 3:18-20 (I will gather, I will deal, I will save, I will appoint, I will bring you back, I will give you) clearly demonstrate God's heart for Israel and the fact that He is definitely NOT "finished" with them as a nation. For anyone who has been taught the false doctrine called replacement theology or supersessionism Israel's miraculous rebirth as a nation in May, 1948 should serve to refute the idea that God is finished with His Chosen People! How any rational person can honestly believe that Jehovah has cast off the literal nation of Israel in light of His hand in the events of her rebirth in May, 1948 defies one's imagination and even smacks of anti-Semitism. Appointed feasts - Attendance at the Tabernacle was required of all men for three festivals each year (Ex 23:14-17): Unleavened Bread (Ex 12:15); Harvest or Pentecost (Lv 23:15-23); and Ingathering, or Booths (Lv 23:34-43). The godly remnant would grieve while in exile, for they would have no Holy Temple at which to celebrate their appointed feasts. I will - Jehovah is speaking and promises 6 times (including "I am" Zeph 3:19) in Zeph 3:18-20 that He will bring about a miraculous restoration of Israel. The reproach of exile - The fact that the Jews were cast out of their "promised land" was a source of scorn, contempt, disapproval, disgrace. A burden to them - Generally a literal burden is something carried or borne with labor and difficulty and figuratively as used here it refers to that which is oppressive or worrisome. Wycliffe - Jewish people have not been able to enjoy their religion in the countries of their dispersion because of the reproach heaped (Ed: cf idea of a "burden") upon them by their heathen neighbors (cf. Ps 137) Burden (04864)(maseth from nasa = to lift, carry) an uprising, an utterance, a burden, a portion (Ge 43:34). Maseth refers primarily to something that rises up or is lifted up -- e.g., smoke in a smoke signal (Jdg. 20:38, 40); hands in a sacrifice of praise (Ps 141:2). Figuratively, maseth indicates a reproach lifted up as a burden, thus causing hardship and/or distress (Zeph 3:18). Maseth - 13v - Gen 43:34; Jdg 20:38, 40; 2 Sam 11:8; 2Chr 24:6, 9; Esther 2:18; Ps 141:2; Jer 6:1; 40:5; Ezek 20:40; Amos 5:11; Zeph 3:18. NAS Usage: burden(1), cloud(2), gift(1), gifts(2), levy(2), lifting(1), portion(1), portions(1), present(1), signal(1), tribute(1). Reproach (02781)(cherpah from charaph = to reproach) means disgrace, contempt (dishonor) (1Sa 11:2), scorn, taunt, slur as when harmful and/or insulting words are spoken (Ps 69:10). The Septuagint (Lxx) translates maseth with the noun oneidismos which means reproach, which is an expression of rebuke or disapproval. To insult, abuse, disgrace. The idea in some context (Ro 15:3, He 10:33, 11:26, 13:13) is that the insult or reviling represents unjustifiable verbal abuse inflicted on someone. In other contexts it describes justifiable disgrace or reproach (1Ti 3:7). NAS Usage: contempt(1), disgrace(5), reproach(60), reproaches(2), scorn(3), shame(1), taunting(1). Cherpah - 72v - Gen 30:23; 34:14; Josh 5:9; 1 Sam 11:2; 17:26; 25:39; 2 Sam 13:13; Neh 1:3; 2:17; 4:4; 5:9; Job 16:10; 19:5; Ps 15:3; 22:6; 31:11; 39:8; 44:13; 69:7, 9f, 19f; 71:13; 74:22; 78:66; 79:4, 12; 89:41, 50; 109:25; 119:22, 39; Prov 6:33; 18:3; Isa 4:1; 25:8; 30:5; 47:3; 51:7; 54:4; Jer 6:10; 15:15; 20:8; 23:40; 24:9; 29:18; 31:19; 42:18; 44:8, 12; 49:13; 51:51; Lam 3:30, 61; 5:1; Ezek 5:14f; 16:57; 21:28; 22:4; 36:15, 30; Dan 9:16; 11:18; 12:2; Hos 12:14; Joel 2:17, 19; Mic 6:16; Zeph 2:8; 3:18. Isaiah offers a similar hope filled prophecy...He will swallow up death for all time, and the Lord GOD will wipe tears away from all faces, and He will remove the reproach of His people from all the earth; For the LORD has spoken. (Isa 25:8) Vine - Reproach has a twofold usage. On the one hand, the word denotes the state in which one finds himself. The unmarried woman (Isa 4:1) or the woman without children (Ge 30:23) carried a sense of disgrace in a society where marriage and fertility were highly spoken of. The destruction of Jerusalem and the Exile brought Judah to the state of “reproach” (Da 9:16). On the other hand, the disgrace found in a person or a nation became the occasion for taunting the oppressed. The disgraced received abuse by the words spoken against them and by the rumors which were spread about them. Whatever the occasion of the disgrace was whether defeat in battle, exile, or enmity, the psalmist prayed for deliverance from the “reproach” (Ps. 119:22). The verbal abuse that could be heaped upon the unfortunate is best evidenced by the synonyms found with cherpah in Jer 24:9 (reproach and a proverb, a taunt and a curse.) Several prophets predicted that Israel’s judgment was partly to be experienced by the humiliating “reproach” of the nations: (Jer 29:18; cf. Ezek 5:14). However, the Lord graciously promised to remove the “reproach” at the accomplishment of His purpose: (Isa. 25:8). The Septuagint translations are: oneidismos (“reproach; reviling; disgrace; insult”) and oneidos (“disgrace; reproach; insult”). (Vine's Complete Expository Dictionary of Old and New Testament Words) Brown-Driver-Briggs Expanded Definition חֶרְמָּה noun feminine reproach — ׳ח Genesis 34:14 35t.; construct חֶרְמַּת Joshua 5:9 15t.; suffix חֶרְמָּֽתְךָ Psalm 74:22 etc. + 17t. suffixes; plural חֲרָפוֺת Psalm 69:11; Daniel 12:2; construct חֶרְמּוֺתPsalm 69:10. — 1 taunt of enemy 1 Samuel 17:26; so also 1 Samuel 25:39; reproach cast upon another, scorn, contumelyNehemiah 3:36; Nehemiah 5:9; Psalm 69:20; Psalm 69:21; Psalm 71:13; Psalm 89:51; Psalm 119:22; Proverbs 18:3; Isaiah 51:7; Ezekiel 21:33; ׳שׁמע ח Jeremiah 51:51; Zephaniah 2:8; Lamentations 3:61; על׳נתן ח Jeremiah 23:40; על׳נשׂא ח Psalm 15:3 (slander); ׳נשׂא ח Jeremiah 31:19; Ezekiel 36:15; Micah 6:16 (reproach); נשׂאעל ׳ח bear reproach for Psalm 69:8; Jeremiah 15:15; Zephaniah 3:18; ׳השׁיב ח Hosea 12:15; Nehemiah 3:36; ׳חרף ח Psalm 69:10; Psalm 79:12; Psalm 89:51; מעל׳הסיר ח 1 Samuel 17:26; Isaiah 25:8; ׳העביר ח Psalm 119:39; reproaches against God Psalm 69:10 (חֶרְמּוֺת חוֺרְפֶיךָ), Psalm 74:22; Psalm 79:12. 2 reproach which rests upon one, condition of shame, disgrace: a. sexual 2 Samuel 13:13; Isaiah 47:3; Ezekiel 16:57; Proverbs 6:33. b. barrenness of womb Genesis 30:23 (E) Isaiah 4:1; widowhood Isaiah 54:4. c. hunger Ezekiel 36:30; disease Job 19:5. d. ritual, uncircumcision Genesis 34:14 (P) Joshua 5:9 (JE). e. injuries from enemies Lamentations 3:30; Lamentations 5:1; Nehemiah 1:3; Nehemiah 2:7; Job 16:10; Daniel 11:18 (twice in verse). 3 a reproach, the object of reproach, the person of thing reproached חֶרְמַּת אָדָם a reproach of man Psalm 22:7; נבל׳ח Psalm 39:9; ׳ל׳היה ח become an object of reproach to Psalm 31:12; Psalm 79:4; Psalm 89:42; Psalm 109:25; Ezekiel 5:15; ׅ׳(היה) לח (ל Isaiah 30:5; Jeremiah 6:10; Jeremiah 20:8; Jeremiah 42:18; Jeremiah 44:8,12; Jeremiah 49:13; Psalm 69:11; Daniel 9:16; Daniel 12:2; ׅ׳(ל ׳נתן חEzekiel 22:4; Joel 2:19; Psalm 78:66; ׳נתן לח Jeremiah 24:9; Jeremiah 29:18; Ezekiel 5:14; Joshua 2:17; ׳ל׳שׂים ח Psalm 44:14; על׳שׂים ח 1 Samuel 11:2. II. חרף (√ of following; compare Arabic gather fruit, pluck). Zephaniah 3:19 "Behold, I am going to deal at that time with all your oppressors, I will save the lame and gather the outcast, and I will turn their shame into praise and renown In all the earth. BGT ἰδοὺ ἐγὼ ποιῶ ἐν σοὶ ἕνεκεν σοῦ ἐν τῷ καιρῷ ἐκείνῳ λέγει κύριος καὶ σώσω τὴν ἐκπεπιεσμένην καὶ τὴν ἀπωσμένην εἰσδέξομαι καὶ θήσομαι αὐτοὺς εἰς καύχημα καὶ ὀνομαστοὺς ἐν πάσῃ τῇ γῇ 20 καὶ καταισχυνθήσονται ἐν τῷ καιρῷ ἐκείνῳ ὅταν καλῶς ὑμῖν ποιήσω καὶ ἐν τῷ καιρῷ ὅταν εἰσδέξωμαι ὑμᾶς διότι δώσω ὑμᾶς ὀνομαστοὺς καὶ εἰς καύχημα ἐν πᾶσιν τοῖς λαοῖς τῆς γῆς ἐν τῷ ἐπιστρέφειν με τὴν αἰχμαλωσίαν ὑμῶν ἐνώπιον ὑμῶν λέγει κύριος LXE Behold, I will work in thee for thy sake at that time, saith the Lord: and I will save her that was oppressed, and receive her that was rejected; and I will make them a praise, and honoured in all the earth. 20 And their enemies shall be ashamed at that time, when I shall deal well with you, and at the time when I shall receive you: for I will make you honoured and a praise among all the nations of the earth, when I turn back your captivity before you, saith the Lord. KJV Behold, at that time I will undo all that afflict thee: and I will save her that halteth, and gather her that was driven out; and I will get them praise and fame in every land where they have been put to shame. NET Look, at that time I will deal with those who mistreated you. I will rescue the lame sheep and gather together the scattered sheep. I will take away their humiliation and make the whole earth admire and respect them. CSB Yes, at that time I will deal with all who afflict you. I will save the lame and gather the scattered; I will make those who were disgraced throughout the earth receive praise and fame. ESV Behold, at that time I will deal with all your oppressors. And I will save the lame and gather the outcast, and I will change their shame into praise and renown in all the earth. NIV At that time I will deal with all who oppressed you; I will rescue the lame and gather those who have been scattered. I will give them praise and honor in every land where they were put to shame. NLT And I will deal severely with all who have oppressed you. I will save the weak and helpless ones; I will bring together those who were chased away. I will give glory and fame to my former exiles, wherever they have been mocked and shamed. NRS I will deal with all your oppressors at that time. And I will save the lame and gather the outcast, and I will change their shame into praise and renown in all the earth. NJB I am taking action here and now against your oppressors. When that time comes I will rescue the lame, and gather the strays, and I will win them praise and renown when I restore their fortunes. NAB Yes, at that time I will deal with all who oppress you; I will save the lame, and assemble the outcasts; I will give them praise and renown in all the earth, when I bring about their restoration. YLT Lo, I am dealing with all afflicting thee at that time, And I have saved the halting one, And the driven out ones I do gather, And have set them for a praise and for a name, In all the land of their shame. I am going to deal: Zeph 3:15; Isaiah 25:9-12; 26:11; 41:11-16; 43:14-17; 49:25,26; 51:22,23; Isaiah 66:14-16; Jeremiah 30:16; 46:28; 51:35,36; Ezekiel 39:17-22; Joel 3:2-9; Micah 7:10; Nahum 1:11-14; Zechariah 2:8,9; 12:3,4; 14:2,3; Revelation 19:17-21; 20:9; I will save: Jeremiah 31:8; Ezekiel 34:16; Micah 4:6,7; Hebrews 12:13; I will turn: Isaiah 60:14; Isa 61:7; Isa 62:7; Jeremiah 33:9; Ezekiel 39:26 Related Passages: Isaiah 61:7 Instead of your shame you will have a double portion, And instead of humiliation they will shout for joy over their portion. Therefore they will possess a double portion in their land, Everlasting joy will be theirs. Jeremiah 31:8 “Behold, I am bringing them from the north country, And I will gather them from the remote parts of the earth, Among them the blind and the lame, The woman with child and she who is in labor with child, together; A great company, they will return here. Ezekiel 34:16 “I will seek the lost, bring back the scattered, bind up the broken and strengthen the sick; but the fat and the strong I will destroy. I will feed them with judgment. Micah 4:6-7+ “In that day,” declares the LORD, “I will assemble the lame And gather the outcasts, Even those whom I have afflicted. “I will make the lame a remnant And the outcasts a strong nation, And the LORD will reign over them in Mount Zion From now on and forever. FROM OPPRESSION TO RESTORATION Behold - This Hebrew word hinneh directs the reader to give special attention to the text.
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Phillips - Israel's afflicted people will be like a flock of lame and footsore sheep, but their Shepherd will come to guide them home. When He comes, the Jews will be able to sing Psalm 23 as it has never been sung before. (See Exploring the Minor Prophets: An Expository Commentary - Page 234) I will turn their shame (bosheth) into praise (tehillah) and renown (shem) in all the earth (this truth is so significant it is repeated in Zeph 3:20) - Israel is today despised and hated by the nations of the world, but in this future day of restoration, she will receive praise and renown from the world during the Millennium! This supernatural transformation will be the fulfillment of Jehovah's promise to the Chosen People in Dt 26:18-19. In that day at that time the promises to Israel in Isaiah will be fulfilled... The nations will see your righteousness, and all kings your glory; and you will be called by a new name which the mouth of the LORD will designate. 3 You will also be a crown of beauty in the hand of the LORD, and a royal diadem in the hand of your God. 4 It will no longer be said to you, “Forsaken,” Nor to your land will it any longer be said, “Desolate”; but you will be called, “My delight is in her,” And your land, “Married”; for the LORD delights in you, and to Him your land will be married....And give Him no rest until He establishes and makes Jerusalem a praise in the earth. (Isa 62:2-4, 7) Walter Kaiser - Previously the people of Israel had received mostly shame, but now they will receive fame and honor. They will enjoy receiving praise. This thought is so important that Zephaniah states it twice. (See all three excellent chapters - Preacher's Commentary) John Phillips - There is hardly a country on earth where Jews have not been insulted, vilified, hated, and persecuted. But in the millennial age, their management of public affairs will be so brilliant, their love for the Lord will be so personable and convincing, their influence and power will be so obvious, and their wisdom, insight, and skill will be so beneficial that all nations will hail them and welcome them-especially the nations that have cursed them and ridiculed them most. (See Exploring the Minor Prophets: An Expository Commentary - Page 234) Oppressors (06031) 'anah means to be afflicted, be bowed down, be humbled, be meek. 'Anah frequently expresses the idea God sends affliction to discipline (Dt 8:2-3, see context Dt 8:5, 1Ki 11:39; Ps 90:15 Luke 3:5). It often speaks of harsh and painful treatment (Isa 53:4, Ge16:6). Save (deliver, help) (03467)(yasha') (See also yeshua from which we get our word "Jesus") is an important Hebrew verb which means to help, to save, to deliver. The root in Arabic is "make wide" which underscores the main thought of yasha' as to bring to a place of safety or broad pasture in contrast to a narrow strait which symbolizes distress or danger. Gather (06908) qāḇatṣ A verb meaning to gather, to collect, to assemble. The passive form is used to signify the gathering or assembling of people, especially for battle (Josh. 9:2; Neh. 4:20[14]; Jer. 49:14); and for religious and national purposes (1 1 Chr. 11:1; Ezra 10:1, 7). The word in an active form often signifies the gathering of materials: food into storehouses (Gen. 41:35); sheaves (Mic. 4:12); money and wealth (2 Chr. 24:5; Prov. 28:8); lambs by a shepherd (Isa. 13:14; 40:11; Jer. 23:3). The word also refers to God’s gathering of nations for judgment in the end times (Isa. 43:9; 66:18; Joel 3:2); and especially to the gathering of His scattered people, Israel (Ps. 106:47; Jer. 29:14; 31:10; Hos. 1:11). Shame (01322) bosheth from bosh = to be ashamed) means shame and disgrace. Shame a painful emotion resulting from an awareness of having done something dishonorable, unworthy, degrading, etc. Ezra recognized Israel's guilt before God Who had given them "to open shame." (Ezra 9:7) Motyer says "Shame is more than embarrassment and includes ‘reaping shame’, being disappointed of hope and exposed as fraudulent." Shame in the general moral sense of "disgrace" is indicated in 1 Sa 20:30; 2 Chr. 32:21; Ezra 9:7; Ps. 40:15; Isa. 30:5; Jer. 3:25. Boshet is also used in the expression "to put to shame," involving divine judgment on the enemies of God's people (Ps 109:29; 132:18). In addition, the expression "to know no shame" is noted in Zeph. 3:5, referring to the hardened consciences of the wicked. Praise (08416) tehillah is a feminine noun derived from the verb הָלַל (hālal), which means to praise, boast, celebrate, or commend. At its most basic level tehillāh denotes praise, adoration, or commendation, particularly expressed in spoken or sung words that proclaim the excellence, character, or mighty deeds of another. The term therefore describes the verbal expression of admiration or acclaim, especially directed toward God. In Scripture it often refers to the public declaration of God’s greatness and works, as when praise breaks forth in response to His saving acts (2 Chronicles 20:22). Because praise arises from recognizing the excellence of the one praised, tehillāh can also denote the quality of praiseworthiness itself, that is, the glory or excellence that naturally calls forth praise. Thus Moses declares of the Lord, “He is your praise and He is your God, who has done these great and awesome things” (Deuteronomy 10:21), meaning that God Himself is the very source and object of Israel’s praise. In several contexts tehillāh also conveys the idea of renown, reputation, or fame that results from such praise. Something that is widely praised becomes known for its excellence, and thus the word can describe a state of honor or reputation bestowed by others. This sense appears when God promises to make His people or city a “praise in the earth,” meaning a people renowned for God’s blessing (Deuteronomy 26:19; Isaiah 62:7; Zephaniah 3:19–20). Conversely, cities such as Damascus, Moab, or Babylon are described in terms of lost or fallen “praise,” referring to their former reputation or fame (Jeremiah 49:25; 48:2; 51:41). In this sense the word expresses the public recognition of excellence or glory, whether attributed to God, to His people, or even to nations known for their greatness. A second important nuance of tehillāh refers to the actual words or songs of praise offered to God, particularly in worship. In this sense the term describes the verbal proclamation of God’s glory in the congregation of believers. For example, the psalmist declares, “My praise shall be of You in the great congregation” (Psalm 22:25), indicating that God’s deeds and character will be publicly celebrated among His people. This usage highlights the communal and liturgical aspect of praise, where believers together exalt the Lord through spoken testimony or song. Closely related to this is a third nuance in which tehillāh functions as a technical musical term for a hymn or song of praise. In later Hebrew usage it came to designate a specific genre of worship song that celebrates God’s greatness. This meaning appears in the heading of Psalm 145, which is described as “David’s Psalm of Praise.” Because of this association, the plural form of the word eventually became the Hebrew title of the entire Book of Psalms (Tehillim), emphasizing that the Psalter is fundamentally a collection of songs that exalt the Lord. A fourth nuance of tehillāh refers to deeds that are worthy of praise, particularly the mighty acts of God that inspire worship. In such cases the word points not merely to the praise itself but to the wondrous works that call forth praise. This idea appears in Exodus 15:11, where the Lord is described as “fearful in praises,” meaning that His miraculous deeds evoke awe and adoration. Thus the term can refer both to the praise offered to God and the praiseworthy acts that inspire that praise. In Scripture tehillāh frequently appears alongside related concepts such as כָּבוֹד (kābôd, glory or honor) and שֵׁם (šēm, name or reputation), emphasizing that praise is the natural response to the revelation of God’s glory and character (Isaiah 42:8; Psalm 48:10; Isaiah 48:9). The word occurs about fifty-five times in the Old Testament, most often translated “praise” or “praises,” and reflects the central place of worship, proclamation, and celebration of God’s greatness in the life of His people. In summary, tehillāh denotes praise or adoration expressed in words or song, the reputation or renown that results from such praise, and the praiseworthy deeds that evoke it. The term encompasses both the act of praising God and the glory that makes Him worthy of praise, highlighting the biblical truth that God’s mighty works and perfect character naturally call forth joyful proclamation from His people. Renown (08034) shem is a masculine noun occurring over 864x in the OT (90x in plural) and describes the word or combination of words by which something or someone is called and by means of which it or they can be distinguished or identified. It is a word or term by which a person, place or thing is commonly and distinctively known. The Hebrew noun שֵׁם (šēm) means “name,” but in biblical thought it carries a much deeper significance than a mere label. A “name” represents a person’s identity, character, reputation, authority, and essence. In the ancient Near East names were often meaningful, reflecting character or circumstances, as seen in names like Isaac (“laughter”) or Samuel (“heard by God”). The word frequently refers to reputation or renown, so that having a “great name” signifies honor and lasting influence, as in God’s promise to Abraham, “I will make your name great” (Genesis 12:2). When used of God, the “name of the LORD” refers to the revelation of His character and attributes, as when He proclaimed His name to Moses and described Himself as merciful and gracious (Exodus 34:5–7). The term can also convey authority, since acting “in someone’s name” means acting as their representative. In addition, šēm can denote lasting remembrance or legacy, since to preserve a name meant preserving a person’s memory and reputation. Thus in Scripture a “name” represents the true identity and recognized character of the one to whom it belongs, especially when referring to the revealed glory and presence of God.
Sofonias 3
Phillips - The book of Zephaniah begins with a king and ends with a King. The prophet referred to a past king (his kinsman Hezekiah), a present king (his distant cousin Josiah), and a promised King. Hezekiah and Josiah were both good kings and both had bad fathers and evil sons; both failed, in spite of their sincere efforts, to bring the Hebrew people back to God. Hence the Hebrews needed another King, a King of kings (Rev 19:16), not just another king of the Jews. Earnestly hoping for the coming of this King, Zephaniah put down his pen; and earnestly hoping that this King will come soon, we ponder what Zephaniah penned. (See Exploring the Minor Prophets: An Expository Commentary - Page 234) Says the LORD (Yahweh has spoken. Zeph 3:20HCSB) - This is a solemn vow by God to do as He has promised. These are the last words of Zephaniah's prophecy. Beloved child of God, Jehovah the Self-existent One, the Unchangeable One, the Ever-living One has said it and thus He will do it! Amen! Restore (turn back) (07725)(shub/sub) means to turn, to return, to go back, to do again, to change, to withdraw, to bring back, to reestablish, to be returned, to bring back, to take, to restore, to recompense, to answer, to hinder. The Septuagint (Lxx) translates shub with the verb epistrepho, which means means to revert, to turn about, to turn around, to turn toward, to return and figuratively to convert. In English restore means to bring back to or put back into a former or original state after depletion or loss. Keep the context in mind -- Israel (the Northern 10 tribes) had already been exiled in 722 BC. Judah would soon be exiled (586 BC). And eventually the Jews would be dispersed throughout the entire world. But a day is coming (at that time...at the time) when she will be brought back to the land God had originally promised the patriarchs. Recall the theme of Zephaniah - Judgment and doom are certain unless there is repentance. Only repentance will bring hope and restoration. God grants the Jewish remnant this repentance in the last days (Zechariah 12:10+). The phrase "restore your fortunes" is a Hebrew idiom (2 Hebrew words = shub/sub + shebuth - see NET Note above) found over 20 times in the OT. In every usage Jehovah is the Subject, the One doing or carrying out the restoration. The recipient of the restoration is most often Israel (and Judah), but other recipients of restoration include Job, Moab, Ammon, Elam and Egypt. Deuteronomy 30:3 then the LORD your God will restore you from captivity, and have compassion on you, and will gather you again from all the peoples where the LORD your God has scattered you. Job 42:10 And the LORD restored the fortunes of Job when he prayed for his friends, and the LORD increased all that Job had twofold. Psalm 14:7 Oh, that the salvation of Israel would come out of Zion! When the LORD restores His captive people, Jacob will rejoice, Israel will be glad. Psalm 53:6 Oh, that the salvation of Israel would come out of Zion! When God restores His captive people, Let Jacob rejoice, let Israel be glad. Psalm 85:1 For the choir director. A Psalm of the sons of Korah. O Lord, Thou didst show favor to Thy land; Thou didst restore the captivity of Jacob. Psalm 126:1 A Song of Ascents. When the LORD brought back the captive ones of Zion, We were like those who dream. Psalm 126:4 Restore our captivity, O LORD, As the streams in the South. Jeremiah 29:14 (Read the preceding context Jer 29:11-13) ‘And I will be found by you,’ declares the LORD, ‘and I will restore your fortunes and will gather you from all the nations and from all the places where I have driven you,’ declares the LORD, ‘and I will bring you back to the place from where I sent you into exile.’