English Standard Version
a day of trumpet blast and battle cry against the fortified cities and against the lofty battlements.
King James Bible
A day of the trumpet and alarm against the fenced cities, and against the high towers.
American Standard Version
a day of the trumpet and alarm, against the fortified cities, and against the high battlements.
A day of the trumpet and alarm against the fenced cities, and against the high bulwarks.
English Revised Version
a day of the trumpet and alarm, against the fenced cities, and against the high battlements.
Webster's Bible Translation
A day of the trumpet and alarm against the fortified cities, and against the high towers.
Zephaniah 1:16 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Israel cannot deny these gracious acts of its God. The remembrance of them calls to mind the base ingratitude with which it has repaid its God by rebelling against Him; so that it inquires, in Micah 6:6, Micah 6:7, with what it can appease the Lord, i.e., appease His wrath. Micah 6:6. "Wherewith shall I come to meet Jehovah, bow myself before the God of the high place? Shall I come to meet Him with burnt-offerings, with yearling calves? Micah 6:7. Will Jehovah take pleasure in thousands of rams, in ten thousands of rivers of oil? Shall I give up my first-born for my transgression, the fruit of my body for the sin of my soul?" As Micah has spoken in Micah 6:3-5 in the name of Jehovah, he now proceeds, in Micah 6:6, Micah 6:7, to let the congregation speak; not, however, by turning directly to God, since it recognises itself as guilty before Him, but by asking the prophet, as the interpreter of the divine will, what it is to do to repair the bond of fellowship which has been rent in pieces by its guilt. קדּם does not here mean to anticipate, or come before, but to come to meet, as in Deuteronomy 23:5. Coming to meet, however, can only signify humble prostration (kâphaph) before the divine majesty. The God of the high place is the God dwelling in the high place (Isaiah 33:5; Isaiah 57:15), or enthroned in heaven (Psalm 115:3). It is only with sacrifices, the means appointed by God Himself for the maintenance of fellowship with Him, that any man can come to meet Him. These the people offer to bring; and, indeed, burnt-offerings. There is no reference here to sin-offerings, through which disturbed or interrupted fellowship could be restored, by means of the expiation of their sins; because the people had as yet no true knowledge of sin, but were still living under the delusion that they were standing firmly in the covenant with the Lord, which they themselves had practically dissolved. As burnt-offerings, they would bring calves and rams, not because they formed the only material, but because they were the material most usually employed; and, indeed, calves of a year old, because they were regarded as the best, not because no others were allowed to be offered, as Hitzig erroneously maintains; for, according to the law, calves and lambs could be offered in sacrifice even when they were eight days old (Leviticus 22:27; Exodus 22:29). In the case of the calves the value is heightened by the quality, in that of the rams by the quantity: thousands of rams; and also myriads of rivers of oil (for this expression, compare Job 20:17). Oil not only formed part of the daily minchah, but of the minchah generally, which could not be omitted from any burnt-offerings (compare Numbers 15:1-16 with ch. 28 and 29), so that it was offered in very large quantities. Nevertheless, in the consciousness that these sacrifices might not be sufficient, the people would offer the dearest thing of all, viz., the first-born son, as an expiation for their sin. This offer is founded, no doubt, upon the true idea that sacrifice shadows forth the self-surrender of man to God, and that an animal is not a sufficient substitute for a man; but this true idea was not realized by literal (bodily) human sacrifices: on the contrary, it was turned into an ungodly abomination, because the surrender which God desires is that of the spirit, not of the flesh. Israel could and should have learned this, not only from the sacrifice of Isaac required by God (Genesis 22), but also from the law concerning the consecration or sanctification of the first-born (Exodus 13:12-13). Hence this offer of the nation shows that it has no true knowledge of the will of its God, that it is still entangled in the heathen delusion, that the wrath of God can be expiated by human sacrifices (cf. 2 Kings 3:27; 2 Kings 16:3).
Treasury of Scripture Knowledge
"They shall besiege you in all your towns, until your high and fortified walls, in which you trusted, come down throughout all your land. And they shall besiege you in all your towns throughout all your land, which the LORD your God has given you.
For the LORD of hosts has a day against all that is proud and lofty, against all that is lifted up--and it shall be brought low;
And in that day a great trumpet will be blown, and those who were lost in the land of Assyria and those who were driven out to the land of Egypt will come and worship the LORD on the holy mountain at Jerusalem.
My anguish, my anguish! I writhe in pain! Oh the walls of my heart! My heart is beating wildly; I cannot keep silent, for I hear the sound of the trumpet, the alarm of war.
Blow a trumpet in Zion; sound an alarm on my holy mountain! Let all the inhabitants of the land tremble, for the day of the LORD is coming; it is near,
Is a trumpet blown in a city, and the people are not afraid? Does disaster come to a city, unless the LORD has done it?
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.