[137] LXX. πρὸ γένεσθαι ὑμᾶς ὡς ἄνθος (here in error reading נץ for מץ) παραπορευόμενον, πρὸ τοῦ ἐπελθεῖν ἐφ’ ὑμᾶς ὀργὴν κυρίου (last clause omitted by א^{c.b}). According to this the Hebrew text, which is obviously disarranged, may be restored to בְּטֶרֶם לאֹ־תִהיוּ כַמֹּץ עֹבֵר בְּטֶרֶם לאֹ־יָבֹא עֲלֵיכֶם חֲרוֹן יהו.
[138] This clause Wellhausen deletes. Cf. Hexaplar Syriac translation.
[139] LXX. take this also as imperative, _do judgment_, and so co-ordinate to the other clauses.
ZEPHANIAH ii. 4-15
There now come a series of oracles on foreign nations, connected with the previous prophecy by the conjunction _for_, and detailing the worldwide judgment which it had proclaimed. But though dated from the same period as that prophecy, _circa_ 626, these oracles are best treated by themselves.[140]
These oracles originally formed one passage in the well-known Qinah or elegiac measure; but this has suffered sadly both by dilapidation and rebuilding. How mangled the text is may be seen especially from vv. 6 and 14, where the Greek gives us some help in restoring it. The verses (8-11) upon Moab and Ammon cannot be reduced to the metre which both precedes and follows them. Probably, therefore, they are a later addition: nor did Moab and Ammon lie upon the way of the Scythians, who are presumably the invaders pictured by the prophet.[141]
The poem begins with Philistia and the sea-coast, the very path of the Scythian raid.[142] Evidently the latter is imminent, the Philistine cities are shortly to be taken and the whole land reduced to grass. Across the emptied strip the long hope of Israel springs sea-ward; but—mark!—not yet with a vision of the isles beyond. The prophet is satisfied with reaching the edge of the Promised Land: _by the sea shall they feed_[143] their flocks.
_For Gaza forsaken shall be, Ashḳ’lôn a desert. Ashdod—by noon shall they rout her, And Eḳron be torn up!_[144]
_Ah! woe, dwellers of the sea-shore, Folk of Kerēthim. The word of Jehovah against thee, Kĕna‘an,[145] Land of the Philistines!_
_And I destroy thee to the last inhabitant,[146] And Kereth shall become shepherds’ cots,[147] And folds for flocks. And the coast[148] for the remnant of Judah’s house; By the sea[149] shall they feed. In Ashḳelon’s houses at even shall they couch; . . . . . .[150] For Jehovah their God shall visit them, And turn their captivity.[151]_
There comes now an oracle upon Moab and Ammon (vv. 8-11). As already said, it is not in the elegiac measure which precedes and follows it, while other features cast a doubt upon its authenticity. Like other oracles on the same peoples, this denounces the loud-mouthed arrogance of the sons of Moab and Ammon.
_I have heard[152] the reviling of Moab and the insults of the sons of Ammon, who have reviled My people and vaunted themselves upon their[153] border. Wherefore as I live, saith Jehovah of Hosts, God of Israel, Moab shall become as Sodom, and Ammon’s sons as Gomorrah—the possession[154] of nettles, and saltpits,[155] and a desolation for ever; the remnant of My people shall spoil them, and the rest of My nation possess them. This to them for their arrogance, because they reviled, and vaunted themselves against, the people of[156] Jehovah of Hosts. Jehovah showeth Himself terrible[157] against them, for He hath made lean[158] all gods of earth, that all the coasts of the nations may worship Him, every man from his own place.[159]_
* * * * *
The next oracle is a very short one (ver. 12) upon Egypt, which after its long subjection to Ethiopic dynasties is called, not Miṣraim, but Kush, or Ethiopia. The verse follows on naturally to ver. 7, but is not reducible to the elegiac measure.