English Standard Version
The LORD will be awesome against them; for he will famish all the gods of the earth, and to him shall bow down, each in its place, all the lands of the nations.
King James Bible
The LORD will be terrible unto them: for he will famish all the gods of the earth; and men shall worship him, every one from his place, even all the isles of the heathen.
American Standard Version
Jehovah will be terrible unto them; for he will famish all the gods of the earth; and men shall worship him, every one from his place, even all the isles of the nations.
The Lord shall be terrible upon them, and shall consume all the gods of the earth: and they shall adore him every man from his own place, all the islands of the Gentiles.
English Revised Version
The LORD will be terrible unto them: for he will famish all the gods of the earth; and men shall worship him, every one from his place, even all the isles of the nations.
Webster's Bible Translation
The LORD will be terrible to them: for he will famish all the gods of the earth; and men shall worship him, every one from his place, even all the isles of the heathen.
Zephaniah 2:11 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
"The godly man has disappeared from the earth, and there is no more a righteous man among men. All lie in wait for blood, they hunt every man his brother with the net. Micah 7:3. Their hands are after evil, to make it good. The prince asks, and the judge is for reward; and the great man, he speaks the evil of his soul: and they twist it together." The grape and the early fig signify the good and the righteous man. חסיד is not the God-fearing man, but, according to the context, the man who cherishes love and fidelity. אבד, not "to have perished," but to be lost, to have disappeared. מן הארץ, not "out of the land," but, as the parallel בּאדם shows, from the earth, out of the world. For the fact itself, compare Psalm 12:2 and Isaiah 57:1. They all lie in wait for blood, i.e., not that they all go about committing murder, but simply that they set their minds upon quarrels, cheating, and treachery, that they may rob their neighbour of his means of existence, so that he must perish (cf. Micah 3:2-3; Micah 2:1-2); at the same time, even murderous thoughts are not excluded. The same thing is implied in the hunting with the net. אח, the brother, is the fellow-countryman (for this figure, compare Psalm 10:9; Psalm 35:7-8, etc.). In Micah 7:3 the words from על הרע to להיטיב are not to be joined to what follows so as to form one sentence. Such a combination is not only opposed to the accents, but is at variance with the structure of the whole verse, which consists of several short clauses, and it does not even yield a natural thought; consequently Ewald proposes to alter the text (שׁואל). הרע is hardly the inf. hiph. "to do evil," but most likely a noun with the article, "the evil;" and the thought is therefore either "both hands are (sc., busy) with evil," or "both hands are stretched out to evil," to make it good, i.e., to carry out the evil well (היטיב as in Jeremiah 2:33), or to give evil such a form that it shall appear to be good, or right. This thought is then made special: the prince, the judge, and the great man, i.e., the rich man and mighty man (Leviticus 19:15; 1 Samuel 25:2), weave a thing to make evil good. עבּת, to weave, to twist together, after עבות, twist or string. The subject to ויעבּתוּה is to be found in the three classes already named, and not merely in the judge and the great man. There is just as little reason for this limitation as for the assumption that the great man and the prince are one person. The way in which the three twist the thing or the evil plan together is indicated in the statements of the three previous clauses. The prince asks, sc. for the condemnation of a righteous or innocent man; and the judge grants this for recompense against compensation; and the rich man co-operates by speaking havvath napshō. Havvâh in most passages is universally allowed to signify hurt, mischief, destruction; and the only question is, whether this meaning is to be traced to הוה equals אוה, to breathe (Hupfeld on Psalm 5:10), or to הוה, to occur, an occurrence, then specially an evil occurrence (Hengstenberg, Diss. on the Pentateuch, vol. i. p. 252). Only in Proverbs 10:3 and the passage before us is havvâh said to signify desire in a bad sense, or evil lust. But, as Caspari has shown, the meaning is neither necessary nor established in either of these two passages. In Proverbs 10:3 the meaning aerumna activa aliisque inferenda is quite sufficient; and C. B. Michaelis has adopted it for the present passage: "The great man speaks the mischief of his soul," i.e., the injury or destruction of another, for which he cherishes a desire. Nephesh, the soul as the seat of desire. הוּא is not introduced to strengthen the suffix attached to נפשׁו, "of his, yea of his soul" (Ewald, Hitzig, Umbreit); for not only are the accents against this, but also the thought, which requires no such strengthening. It is an emphatic repetition of the subject haggâdōl. The great man weaves evil with the king and judge, by desiring it, and expressing the desire in the most open manner, and thereby giving to the thing an appearance of right.
Treasury of Scripture Knowledge
famish. Heb. make lean. and men.
May he have dominion from sea to sea, and from the River to the ends of the earth!
May the kings of Tarshish and of the coastlands render him tribute; may the kings of Sheba and Seba bring gifts!
Therefore in the east give glory to the LORD; in the coastlands of the sea, give glory to the name of the LORD, the God of Israel.
Thus shall you say to them: "The gods who did not make the heavens and the earth shall perish from the earth and from under the heavens."
The LORD of hosts, the God of Israel, said: "Behold, I am bringing punishment upon Amon of Thebes, and Pharaoh and Egypt and her gods and her kings, upon Pharaoh and those who trust in him.
Afterward he shall turn his face to the coastlands and shall capture many of them, but a commander shall put an end to his insolence. Indeed, he shall turn his insolence back upon him.
The LORD utters his voice before his army, for his camp is exceedingly great; he who executes his word is powerful. For the day of the LORD is great and very awesome; who can endure it?
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