Zephaniah 1 4

Zephaniah 1:4 kjv

I will also stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, and the name of the Chemarims with the priests;

Zephaniah 1:4 nkjv

"I will stretch out My hand against Judah, And against all the inhabitants of Jerusalem. I will cut off every trace of Baal from this place, The names of the idolatrous priests with the pagan priests?

Zephaniah 1:4 niv

"I will stretch out my hand against Judah and against all who live in Jerusalem. I will destroy every remnant of Baal worship in this place, the very names of the idolatrous priests?

Zephaniah 1:4 esv

"I will stretch out my hand against Judah and against all the inhabitants of Jerusalem; and I will cut off from this place the remnant of Baal and the name of the idolatrous priests along with the priests,

Zephaniah 1:4 nlt

"I will crush Judah and Jerusalem with my fist
and destroy every last trace of their Baal worship.
I will put an end to all the idolatrous priests,
so that even the memory of them will disappear.

Zephaniah 1 verses

Zephaniah 1 4 Meaning

Zephaniah 1:4 pronounces the LORD's decisive and comprehensive judgment upon Judah and its capital, Jerusalem. This divine action specifically targets the pervasive idolatry within the nation, marked by the worship of Baal. The verse declares a complete eradication of not only the remaining vestiges of Baal worship but also the instruments of such apostasy—namely, the priests who facilitated it. This includes both the specifically idolatrous priests and the legitimate Levitical priests who had become corrupted or complicit, highlighting the depth of spiritual defilement from the common people to the religious leadership.

Zephaniah 1 4 Context

Zephaniah's prophecy unfolds during the reign of King Josiah, likely in the early years before his major religious reforms (documented in 2 Kings 22-23 and 2 Chronicles 34-35) fully took hold or even provoked the reforms. Judah had been severely corrupted by the pervasive idolatry and syncretism introduced during the long, wicked reign of Manasseh, Josiah's grandfather. Baal worship, astral cults, and even child sacrifice flourished in Jerusalem, polluting the land and the very Temple of the LORD. The nation had turned away from the covenant with God, mixing the worship of Yahweh with Canaanite deities.

Zephaniah 1 opens with a broad declaration of God's universal judgment, portraying the coming "Day of the LORD" as a day of severe wrath against all creation due to human rebellion (v. 2-3). Verse 4 narrows this focus specifically to Judah and, more acutely, to Jerusalem. It provides the initial specific reasons for this judgment: the eradication of all traces of Baal worship and the purging of the corrupt priesthood. This indicates that Jerusalem, the chosen city and spiritual heart of the nation, had become deeply implicated in this apostasy, necessitating a radical divine intervention to cleanse it from within its very core.

Zephaniah 1 4 Word Analysis

• "I will stretch out my hand" (וְנָטִיתִי יָדִי, v'natihti yadi): This is a powerful, active declaration by the LORD Himself. "Stretching out the hand" in the Bible often signifies a forceful, deliberate act of divine power. While sometimes for blessing or deliverance (e.g., Ex 7:5), here it is unequivocally for judgment and punishment. It speaks to God's direct, personal intervention to deal with the rampant sin in Judah and Jerusalem, demonstrating His sovereign authority and zealous determination to cleanse His people.
• "against Judah" (עַל־יְהוּדָה, 'al Yehudah): Refers to the southern kingdom of God's covenant people. After the northern kingdom of Israel fell due to its idolatry, Judah remained as the primary bearer of the covenant, yet had adopted similar sins. This highlights that being God's chosen people does not exempt them from His justice when they are unfaithful.
• "and against all the inhabitants of Jerusalem" (וְעַל כָּל־יוֹשְׁבֵי יְרוּשָׁלִָם, v'al kol yoshevay Yerushalaim): The judgment is concentrated on the capital city, Jerusalem, which was the political and religious center, housing the Temple of the LORD. Its inhabitants are specifically named, underscoring their collective guilt and accountability for the pervasive idolatry that polluted the city intended for God's glory. The city itself, despite its sacred status, has become defiled.
• "and I will cut off" (וְהִכְרַתִּי, v'hikhrati): Derived from the Hebrew root כרת (karat), meaning "to cut off," "to sever," or "to destroy completely." This is a severe term, often used in covenant curses for extreme punishment (e.g., being cut off from one's people). Here, it implies utter extermination, removal, or abolition of the identified elements, ensuring that they no longer exist or influence the land. It denotes a radical and definitive purging.
• "from this place" (מִן־הַמָּקוֹם הַזֶּה, min ha'maqom hazzeh): Emphasizes Jerusalem again, serving as a solemn declaration that the cleansing will take place precisely where the sin is most deeply rooted—the very heart of the land. This indicates a targeted and internal purification.
• "the remnant of Baal" (אֵת שְׁאָר הַבַּעַל, et sh'ar haba'al): This is a poignant phrase. While "remnant" (sh'ar) usually has positive connotations elsewhere (referring to God preserving a faithful portion of His people), here it is used negatively to describe the remaining traces or lingering vestiges of Baal worship. This implies that Baal worship was not merely an occasional transgression but deeply ingrained in the culture and still present despite potential prior attempts at reform or despite it being supposedly "dealt with." God promises to eradicate even the residual, seemingly insignificant parts, ensuring a total cleanse.
• "and the name of the idolatrous priests" (אֶת־שֵׁם הַכְּמָרִים, et shem hachemarim): "Name" (shem) in Hebrew often encompasses reputation, memory, and indeed, existence. To cut off the "name" means to abolish their identity, memory, and profession entirely. The term "idolatrous priests" (chemarim) specifically refers to priests who served foreign deities (e.g., Baal priests), distinguishing them from the legitimate Levitical priests. This word only appears a few times in the Old Testament, exclusively in contexts of condemnation or eradication of pagan practices. They were the orchestrators and facilitators of Israel's spiritual adultery.
• "along with the priests" (עִם־הַכֹּהֲנִים, 'im ha'kohanim): This is a profoundly significant inclusion. Kohanim refers to the legitimate Levitical priests, those consecrated to serve Yahweh. Their being "along with" the idolatrous priests means they are implicated in the same judgment. This indicates severe spiritual compromise: either they directly participated in syncretistic worship (e.g., serving Yahweh and Baal), negligently allowed pagan practices, failed to teach and uphold God's law, or their lives were so corrupted that they were indistinguishable from the idolaters. This points to the widespread apostasy that reached even into the divinely appointed religious leadership, demonstrating the severity of Judah's spiritual decay.

Zephaniah 1 4 Bonus Section

• Divine Zeal: This verse exemplifies God's "jealousy" (Ex 20:5, Deu 6:15) for His unique status and His covenant relationship with Israel. He cannot tolerate rival gods or divided loyalty, especially within His chosen people. The severe "cutting off" reflects this zeal for His own glory and holiness.
• Root Cause of Destruction: While Zephaniah goes on to describe other sins, this verse establishes idolatry, particularly the defilement of worship leaders, as a foundational cause for the coming judgment. It highlights the spiritual sickness that permeated every level of society.
• Foreshadowing of Purification: Although a judgment, the comprehensive purging implied in this verse ("cut off the remnant of Baal") also anticipates a necessary purification, paving the way for eventual restoration (seen in later chapters of Zephaniah, like Zeph 3:9-20). The removal of evil is a prerequisite for renewal.
• Leadership Accountability: The inclusion of both "idolatrous priests" and the (Levitical) "priests" underscores the heavy accountability of spiritual leaders. When those meant to guide others into righteousness fall into compromise, their judgment is particularly severe due to their sacred trust and potential to lead many astray. This principle echoes throughout both Old and New Testaments regarding leadership within God's people.

Zephaniah 1 4 Commentary

Zephaniah 1:4 succinctly outlines God's wrath and the reason for His judgment against Judah and Jerusalem: the deeply entrenched and pervasive idolatry, epitomized by Baal worship. This verse serves as a declaration of God's uncompromising holiness and His exclusive demand for worship. The promised judgment is not superficial; it is an "eradicating" work (Hebrew karat), implying a thorough, complete, and permanent removal of everything connected to the offense. The fact that "the remnant of Baal" is targeted shows that God will leave no trace of the abominable worship, suggesting how deeply rooted and extensive the problem had become.

Crucially, the judgment extends not only to the foreign "idolatrous priests" (chemarim) but pointedly "along with the priests" (kohanim)—the very priests appointed by God to lead His people in righteous worship. This reveals the alarming extent of spiritual corruption, where those ordained for divine service had become compromised, complicit, or actively participated in the nation's apostasy. This highlights a critical failure of spiritual leadership and serves as a powerful warning: privilege and position within God's service do not guarantee immunity from His just judgment when unfaithfulness pervades. God's holiness demands accountability from all, especially those entrusted with sacred duties. The forthcoming purification will sweep away all unholiness, restoring Jerusalem to a place of true worship, aligning with Josiah's subsequent reforms, which might have been inspired or foreshadowed by Zephaniah's very pronouncement.