Zephaniah 2:10
Parallel Verses
English Standard Version
This shall be their lot in return for their pride, because they taunted and boasted against the people of the LORD of hosts.

King James Bible
This shall they have for their pride, because they have reproached and magnified themselves against the people of the LORD of hosts.

American Standard Version
This shall they have for their pride, because they have reproached and magnified themselves against the people of Jehovah of hosts.

Douay-Rheims Bible
This shall befall them for their pride: because they have blasphemed, and have been magnified against the people of the Lord of hosts.

English Revised Version
This shall they have for their pride, because they have reproached and magnified themselves against the people of the LORD of hosts.

Webster's Bible Translation
This shall they have for their pride, because they have reproached and magnified themselves against the people of the LORD of hosts.

Zephaniah 2:10 Parallel
Commentary
Keil 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.

Zephaniah 2:10 Parallel Commentaries

Treasury of Scripture Knowledge

for.

Zephaniah 2:8 I have heard the reproach of Moab, and the revilings of the children of Ammon, whereby they have reproached my people...

Isaiah 16:6 We have heard of the pride of Moab; he is very proud: even of his haughtiness, and his pride, and his wrath...

Jeremiah 48:29 We have heard the pride of Moab, (he is exceeding proud) his loftiness, and his arrogance, and his pride...

Daniel 4:37 Now I Nebuchadnezzar praise and extol and honor the King of heaven, all whose works are truth, and his ways judgment...

Daniel 5:20-23 But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne...

Obadiah 1:3 The pride of your heart has deceived you, you that dwell in the clefts of the rock, whose habitation is high; that said in his heart...

1 Peter 5:5 Likewise, you younger, submit yourselves to the elder. Yes, all of you be subject one to another, and be clothed with humility...

and magnified.

Exodus 9:17 As yet exalt you yourself against my people, that you will not let them go?

Exodus 10:3 And Moses and Aaron came in to Pharaoh, and said to him, Thus said the LORD God of the Hebrews...

Isaiah 10:12-15 Why it shall come to pass, that when the Lord has performed his whole work on mount Zion and on Jerusalem...

Isaiah 37:22-29 This is the word which the LORD has spoken concerning him; The virgin, the daughter of Zion, has despised you, and laughed you to scorn...

Ezekiel 38:14-18 Therefore, son of man, prophesy and say to Gog, Thus said the Lord GOD; In that day when my people of Israel dwells safely...

Cross References
Isaiah 16:6
We have heard of the pride of Moab-- how proud he is!-- of his arrogance, his pride, and his insolence; in his idle boasting he is not right.

Lamentations 1:9
Her uncleanness was in her skirts; she took no thought of her future; therefore her fall is terrible; she has no comforter. "O LORD, behold my affliction, for the enemy has triumphed!"

Ezekiel 25:6
For thus says the Lord GOD: Because you have clapped your hands and stamped your feet and rejoiced with all the malice within your soul against the land of Israel,

Zephaniah 2:8
"I have heard the taunts of Moab and the revilings of the Ammonites, how they have taunted my people and made boasts against their territory.

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