chiefly by the burning of incense (Jer 19:13), but also by the offering of sacrifices (2Ki 23:12; see the comm. in loc.). “They offered the sacrifices upon the roofs, that they might be the better able to see the stars in the heavens” (Theodoret). Along with the star-worshippers as the representatives of literal idolatry, Zephaniah mentions as a second class the worshippers who swear partly to Jehovah, and partly by their king, i.e., who go limping on two sides (1Ki 18:21), or try to combine the worship of Jehovah with that of Baal. Malkâm, their king, is Baal, who is distinctly called king in the inscriptions (see Movers, Phönizier, i. pp. 171-2), and not the “earthly king of the nation,” as Hitzig has erroneously interpreted the Masoretic text, in consequence of which he proposes to read milkōm, i.e., Moloch. נשׁבּע with ל signifies to take an oath to Jehovah, i.e., to bind one's self on oath to His service; whereas נשׁבּע with ב (to swear by a person) means to call upon Him as God when taking an oath. The difference between the two expressions answers exactly to the religious attitude of the men in question, who pretended to be worshippers of Jehovah, and yet with every asseveration took the name of Baal into their mouth. In Zep 1:6 we have not two further classes mentioned, viz., “the vicious and the irreligious,” as Hitzig supposes; but the persons here described form only one single class. Retiring behind Jehovah, drawing back from Him, turning the back upon God, is just the same as not seeking Jehovah, or not inquiring after Him. The persons referred to are the religiously indifferent, those who do not trouble themselves about God, the despisers of God.
Verse 7
This judgment will speedily come. Zep 1:7. “Be silent before the Lord Jehovah! For the day of Jehovah is near, for Jehovah has prepared a slaying of sacrifice, He has consecrated His called.” The command, “Be silent before the Lord,” which is formed after Hab 2:20, and with which the prophet summons to humble, silent submission to the judgment of God, serves to confirm the divine threat in Zep 1:2-6. The reason for the commanding Hush! (keep silence) is given in the statement that the day of Jehovah is close at hand (compare Joe 1:15), and that God has already appointed the executors of the judgment. The last two clauses of the verse are formed from reminiscences taken from Isaiah. The description of the judgment as zebhach,
