Jerusalem is the city that proved to be rebellious, polluted, and oppressive. With few exceptions, the inhabitants of the city and the Israelites living throughout the realm of the kingdom of Judah had rebelled against YHWH, failing to observe his law. They had defiled themselves with idolatrous practices. The poor or lowly members of the nation suffered from cruel treatment and oppression, often being taken advantage of through the imposition of an exorbitant debt load and forced to sell themselves or their children into slavery. (3:1)

In the Septuagint, the city is described as “notable and ransomed,” the “city, the dove.” The thought could be that Jerusalem was distinguished as the location of the temple, YHWH’s representative place of dwelling. Jerusalem had been ransomed or delivered from the Jebusites who continued to have possession of the stronghold of Zion until the time of King David. Possibly because of the clean and innocent standing Jerusalem enjoyed after David made it his capital, it is here called “the dove.” Another possibility is that Jerusalem was easily deceived into entering alliances with foreign powers, thus being like a dove that is not wary and, therefore, readily ensnared. (Compare Hosea 7:11.) The Septuagint rendering “the dove” does not depart from the consonantal Hebrew text, for the Hebrew word “dove” (yohnáh) and the participial form for “oppress” are the same. (3:1)

The “voice” to which Jerusalem did not listen was YHWH’s voice expressed through his prophets. As representing all the Israelites in the realm of the kingdom of Judah, Jerusalem did not accept his discipline or correction, refusing to heed the admonition to abandon the course that dishonored him. Instead of putting their trust in YHWH as the one who could assure their security and well-being, the leaders of the nation looked to the military might of foreign nations with which they made alliances. The people generally did not draw near to YHWH in a spirit of repentance and humility, desiring to have his approval. (3:2)

The “princes,” rulers, or leaders in Jerusalem were like “roaring lions,” behaving like ruthless beasts of prey when resorting to oppression and violence in dealing with those subject to them. In the evening or at dusk, hungry wolves begin their hunting. Judges were like ravenous wolves among the people, failing to render justice and perverting justice for bribes. Especially in their decisions respecting the poor, the corrupt judges proved to be like wolves that greedily devour prey so that nothing is left in the morning. (3:3)

In the Septuagint, the reference is to “wolves of Arabia,” the arid region of Arabia. This is not a departure from the consonantal Hebrew text. The designation “Arabia” basically conveys the same meaning as the renderings “steppe” (Tanakh) and “desert” (Margolis). (3:3)

Prophets who presumed to speak in YHWH’s name were insolent or reckless, uttering expressions that lulled the inhabitants of Jerusalem into a false sense of security and that showed reckless disregard for what he required from his people. These prophets arrogantly represented their own words as messages from YHWH and exalted themselves above those whom he had chosen as his prophets. The Septuagint rendering, a form of pneumatophóros, may be understood to describe these prophets as windbags or spirit-moved men, that is, moved by a spirit other than God’s spirit. Because what they proclaimed could not be trusted, they were treacherous men or, according to the Septuagint, scorners, men who ridiculed truth and YHWH’s prophets. (3:4)

The priests in Jerusalem failed seriously in performing their duties as teachers and upholders of the God’s commands. Instead of insisting on maintaining holiness or purity among the people, they profaned what was sacred and did violence to the law. They may have made themselves guilty of this serious transgression by allowing the wealthy and influential Israelites to treat the divine requirements respecting holiness with impunity while interpreting the commands to lowly Israelites in a manner that made them burdensome, harsh, and unjust. The Septuagint indicates that they desecrated the law, failing to manifest the devout attitude they should have had respecting it as its upholders and defenders. (3:4)

Whereas the people in Jerusalem and throughout the realm of the kingdom of Judah proved to be corrupt, YHWH revealed himself to be righteous in the midst of Jerusalem or among his people the Israelites. He adhered to the highest standard of purity and justice, never doing anything that had even the slightest taint of “wrong” or injustice. Morning by morning, or every day, YHWH revealed his justice, making known through the prophets his just decisions respecting individuals or nations or using human instruments to execute his punitive judgment against individuals and peoples who acted contrary to his ways. At the light of dawn each day, judgment or justice was not lacking. Nevertheless, the unrighteous one did not know shame, never being ashamed of having acted corruptly or unjustly with others. (3:5; see the Notes section regarding the rendering of the concluding phrases in the Septuagint.)

By permitting military forces to conquer nations, YHWH is portrayed as having cut them off, with “their towers” (probably those of city walls, but literally, “their corners”) being in ruins, and as having made formerly busy streets waste, with no one passing over them. Cities were desolated to such an extent that no man was left. There was no one continuing to inhabit the cities that lay in ruins. (3:6; see the Notes section regarding the Septuagint rendering.)

In view of what the Israelites living in the territory of the kingdom of Judah saw happening to other nations, YHWH is represented as saying (in expression of what should have been expected from the people) that Jerusalem (as representing the people) surely would fear him, showing the highest respect for him by faithfully adhering to his law, and would accept his discipline or the corrective admonition he provided through his prophets. The Septuagint represents God as telling the people, “Only fear me and accept discipline.” (3:7)

Submission to his will would have assured that the “dwelling” of Jerusalem would not be cut off. The Septuagint expresses the assurance in an emphatic manner with two words for “not” that may be rendered “by no means.” “And you will by no means be destroyed from [before] her eyes,” probably meaning that Jerusalem would not see her inhabitants perish and, by extension, none of the Israelites living in the territory of the kingdom of Judah. (3:7; see the Notes section.)

There is a measure of obscurity about the next phrase in the Hebrew text and how it may be linked to the rest of the verse (“all that I have visited upon her”). This has given rise to a variety of renderings. “So her dwelling shall not be cut off, despite all that I have visited upon her.” (Margolis) “Then her dwelling would not be cut off, nor all my punishments come upon her.” (NIV) “So her dwelling will not be cut off according to all that I have appointed concerning her.” (NASB) “Then her dwelling place would not be cut off [based on] all that I had allocated to her.” (HCSB) “None of the punishments I brought on them will disappear from their view.” (NJB) “She should not fail to see all I have visited upon her.” (NAB) The Septuagint rendering is likewise obscure, and there is an addition that has no parallel in the extant Hebrew text. “And you will by no means be destroyed from [before] her eyes — all as much as I have taken vengeance upon her.” Possibly this could be taken to mean that Jerusalem had already suffered enough punishment for the wrongs committed in her midst, and the people would not be destroyed if they abandoned their sinful ways. The extant Hebrew text could be understood similarly. (3:7)

Instead of repenting (as should have been expected from them), the people “rose early,” probably to continue pursuing their wayward course. “They made all their deeds corrupt,” acting contrary to God’s commands. (3:7; for the Septuagint rendering, see the Notes section.)

“Therefore,” or because of the wayward course of the Israelites generally, the ones being encouraged to wait for YHWH appear to be the faithful remnant in the midst of the people. These faithful ones were to wait for the day when he would “arise” to the “prey” (‘ad) or, based on a different vowel pointing, for a “witness” (‘ed). The Septuagint rendering is martýrion (“testimony” or “witness”). For YHWH to arise to the “prey” could signify that he would rise up to take action against the nations that had been hostile to his people, treating these enemy nations as if they were prey to be seized. His doing so for a testimony or as a witness could signify that he would thus prove his word respecting the execution of his judgment to have been trustworthy. (3:8)

YHWH’s punitive judgment would be expressed against the nations and kingdoms that he determined to assemble before him. Upon them, he would “pour out” his “indignation,” all his “burning anger.” The result would be that “all the earth,” or all those who persisted in their hatred of YHWH’s people, would be consumed by the “fire” of his “zeal,” his zeal for justice. (3:8; see the Notes section.)

A significant change would occur among the people of the nations that would witness the execution of YHWH’s judgment. He is represented as then “turning” or granting a “pure lip” or a pure language to the peoples other than the nation he had formerly recognized as his own. In the past, their “lip” or language had been defiled by their calling upon nonexistent deities for help, guidance, and protection. They would cease to do so and abandon God-dishonoring practices. As persons forgiven of their sins, they would be able to call upon the “name of YHWH” (the God represented by the name) with clean lips or a pure language and to “serve him” with “one shoulder” or, according to the Septuagint, under “one yoke.” Thus serving him suggests that they would willingly submit themselves to his will like persons bearing loads or yokes on their shoulders. Translators have commonly rendered “one shoulder” as “shoulder to shoulder” or “with one accord.” ) (3:9; see the Notes section.)

The expression “daughter of my scattered ones” probably designates repentant Israelites who would find themselves in exile. From beyond (the “ends” of [LXX]) the “rivers of Cush” or Ethiopia, they, as persons supplicating YHWH, would bring his offering. While the place to which the offering or the sacrifice would be brought is not mentioned, those who first heard the prophetic words would have understood the place to have been the temple in Jerusalem. The rivers of Ethiopia may be understood to designate the Nile and its tributaries. (3:10)

In the “day” or time when Jerusalem would no longer be guilty of the disregard of YHWH’s commands as repeatedly had been the case formerly among the Israelites, the city, as representing the repentant people, would not be ashamed because of having committed deeds that constituted transgression against him. YHWH then would remove from the midst of Jerusalem those who exulted in their arrogance, pridefully ignoring his commands. The Septuagint refers to his removing the “contempt of your [Jerusalem’s] haughtiness.” This appears to indicate that he would take away from the people the contempt or disdain to which arrogance gives rise. Jerusalem, meaning the people, would no longer “add” being haughty in his “holy mountain.” At his sanctuary, they would make their approach as persons who humbly submitted to his will and delighted to conform to his ways. In the Septuagint, the preposition preceding “my holy mountain” is epí and can mean “against.” The thought the rendering conveys could then be that the people would never again, by their refusal to do God’s will, act like arrogant braggarts against his holy mountain. (3:11; see the Notes section.)

In view of the action YHWH would take, the ones left remaining in the midst of Jerusalem would be a “humble and poor” (“meek and humble” [LXX]) or lowly people. They would be true Israelites, individuals who would recognize their being dependent upon him and indebted to him for everything. They would “seek refuge” in (“show reverence” for [LXX]) the “name of YHWH,” fully relying on him as the God represented by the name and looking to him for guidance, help, and safeguarding. The description of those left remaining especially fits the children or citizens of the “Jerusalem above” mentioned in Galatians 4:26. (3:12)

The remnant of Israel would “not do wrong” or engage in unjust practices and would “not utter falsehood [vanity, worthlessness, emptiness, or folly (LXX)].” A “deceitful tongue” would not be “found in their mouth.” They would enjoy God’s loving protective care and attention like sheep that can peacefully graze and lie down to rest, with no one making them afraid. (3:13)

“Daughter of Zion” and “daughter of Jerusalem” are parallel expressions. The designation “daughter” applies to the city that is represented as the mother of her inhabitants. With the removal of corrupt ones from the midst of Jerusalem, the city is invited to give way to great rejoicing, crying aloud joyfully. The people of Israel (whose “mother” is Jerusalem) are told to shout for joy. “With all the heart” or the fullest extent possible, the “daughter of Jerusalem” is to “rejoice and exult.” Although restoration from Babylonian exile must have brought joy to the repentant Israelites who returned to Jerusalem, the rejoicing of the children of the “Jerusalem above” is far greater. Forgiven of their sins, they are God’s approved children who are liberated from the condemnation to which sin leads and are granted all the privileges and blessings in which members of his family share. (3:14; see the Notes section.)

In the past, YHWH permitted enemy nations to serve as his instruments for bringing punitive judgments upon Jerusalem (representing all the people in the realm of the kingdom of Judah). His promise to take away these judgments and to cast out the enemies of Jerusalem was so certain that it is expressed as already having been fulfilled. According to the Septuagint rendering, the “Lord took away” the iniquities of Jerusalem and “redeemed” or delivered the people (Jerusalem) from the “hand” or power of their enemies. As the “king of Israel,” he is in the midst of Jerusalem, protecting and caring for his people. Therefore, the people (Jerusalem) would no more see or experience any evil or calamity. (3:15)

Concerning the children of the “Jerusalem above” (Galatians 4:26), it can indeed be said that God is in their midst. They are not the objects of his punitive judgments nor are they at the mercy of any enemy. No evil or calamity can deprive them of their precious standing as approved members of God’s family. (3:15)

In the day or at the time when God is in the midst of Jerusalem or among his people, it would then be said to Jerusalem, “Fear not [Take courage (LXX)].” With YHWH as the protector and helper, there would be nothing to fear. To “Zion” or Jerusalem, the appropriate words are, “Let not your hands drop [weaken (LXX)].” With God being the one who would safeguard and strengthen his people, they would not be like weak and discouraged individuals who could not lift the hands drooping to their sides. (3:16)

YHWH, as the God in the midst of Jerusalem, is described as a “mighty one” who is certain to save and to rejoice over the people (Jerusalem) with joy, finding delight in them as his own. The Septuagint rendering indicates that God would bring joy to Jerusalem or to his people and renew them (Jerusalem) or invigorate them “in his love.” His love would fill his people with new strength. The Hebrew text refers to YHWH as being “silent in his love.” Perhaps this is to be understood that his love would be evident in his caring attention and deeds (unlike human expressions of love that may be mere words without corresponding actions). The keen delight he would have in his people is highlighted by the repetition of the thought that he would rejoice over Jerusalem with a joyful cry. According to the Septuagint, his joy or delight would be “as on the day of a festival.” (3:17)

YHWH’s removing “grieving for a festival” (if this is the literal sense of the Hebrew text) could denote that he would take away the sorrows of his people resulting from being unable to observe their festivals while in exile. The participial form of the word for “grieve” (yagáh) is plural. Therefore, the words “they were a burden” could signify that the sorrows of the people were like a heavy burden they had to bear. This burden was also a reproach for them, as it made it appear to others that their God could not help them. (3:18; see the Notes section.)

The Hebrew word for “remove” (’asáph) can also mean “gather” or “assemble.” This is the rendering found in the Septuagint. “And I will gather the broken ones,” or the ones who had been subjected to great distress. Although the Septuagint refers to reproach, the wording of the entire phrase is framed as a question. “Woe, who has taken up a reproach against her?” This could signify that woe or calamity would befall those who reproached Jerusalem at the time the city was destroyed and the surviving population was taken into exile. (3:18)

At the time YHWH would turn his favorable attention to his people, he would take action against all those who had afflicted Jerusalem. According to the Septuagint, he, “for the sake of you” (Jerusalem), would act in her (literally “you”). As a destroyed and depopulated city, Jerusalem could be described as “lame” or “limping” (“pressured” or oppressed [LXX]). YHWH’s saving lame Jerusalem would indicate that the city would be rebuilt and again become a thriving city. With those of the city’s population and all other survivors from the territory of Judah being in exile, Jerusalem is portrayed as having been “driven away.” The return of the exiles would mean that YHWH had gathered them and brought them back to their land, ending the expulsion for Jerusalem. Upon bringing his people from exile, YHWH would “set” or establish them “as a praise [for pride (LXX)] and as a name in all the land of their shame.” The desolated land proved to be a cause for shame to the people. That shame would cease. Their transformation from a humiliated people in exile to a restored people in their own land would make them an object of praise and renown. (3:19; see the Notes section.)

Restoration was certain, for YHWH promised to bring the people home at the time he would be gathering them. The assurance that their exile would end is emphasized by repeating that he would make them “as a name and as a praise [for pride (LXX)].” “Among all the peoples of the earth,” they would become an object of praise and renown because of what their God had done for them when turning back their “captivity” or captive condition “before [their] eyes,” letting them see the marvelous transformation from their humiliated condition as exiles to that of a liberated people. (3:20)

Notes

According to the punctuation in Rahlfs’ printed Greek text for verse 5, the concluding thought could be rendered, “Morning by morning, he [God] will give his judgment in the light, and it has not been hidden. And he does not know injustice by extortion, and [he does] not [know] injustice by strife.” This rendering suggests that God’s judgment would be clearly manifest each day, and his justice would never be tainted by resorting to any oppressive measures or conflict. A shorter reading of the Septuagint may be understood to conclude with the thought that God would not permit injustice to triumph.

The Septuagint rendering of verse 6 differs somewhat from the reading of the Masoretic Text. It does not refer to “nations” but indicates that God “tore down the proud.” According to the majority of extant Greek manuscripts, his “thoroughly” desolating the ways or the streets is expressed in the future tense. The cities of the proud are described as having “vanished because [there is] no one to exist nor to reside [in them].”

In verse 7, where the Hebrew text reads “dwelling” and the Septuagint says “eyes,” a Greek Minor Prophets scroll (8HevXIIgr) has the partially preserved word pegé, meaning “spring” or “fountain.” In the Septuagint, the concluding words of verse 7 are, “Prepare; rise early! All their gleaning is spoiled.” Perhaps the thought is that the people should get ready for the judgment to come, as not even a gleaning or remnant of upright persons was to be found in the kingdom of Judah. A different vowel pointing of the extant Hebrew text would allow for a rendering that somewhat parallels the present text in the Septuagint.

Starting with verse 8, the focus is on developments that are related to those who are Israelites in the true sense of the word. In the first century CE, when Jesus, the promised Messiah, appeared on the scene, these true Israelites put their faith in him as the Messiah or Christ and the unique Son of God. This provides a basis for concluding that the prophetic words may also point to developments linked to them and a judgment of the nations that is yet future.

The Septuagint rendering (verse 9) about the “turning” or changing of the tongue differs somewhat from the extant Hebrew text and may literally be translated, “For then I will turn to the people a tongue for her generation.” This could mean that the change in the tongue or language would be for the generation or offspring of the “earth” (the feminine antecedent in verse 8).

In verse 11, the reference to developments regarding Jerusalem especially applies to all who are children or citizens of the “Jerusalem above.” They willingly and joyfully seek to do God’s will. Among those whom God recognizes as his children or the citizens of heavenly Jerusalem, there are none remaining who pridefully disregard his commands. He has removed them as persons not belonging to him.

For verse 14, the rendering of the Septuagint conveys basically the same thought as the extant Hebrew text. “Rejoice exceedingly, daughter of Zion; call out, daughter of Jerusalem. Be cheerful and be joyful from your entire heart, daughter of Jerusalem.”

In view of the obscurity of the Hebrew text of verse 18, translations vary considerably in their interpretive renderings. “The sorrows for the appointed feasts I will remove from you; they are a burden and a reproach to you.” (NIV) “I will take away the sadness planned for you, which would have made you very ashamed.” (NCV) “I will take away your cries of woe and you will no longer endure reproach.” (REB) “I have taken away your misfortune, no longer need you bear the disgrace of it.” (NJB) “I will gather those who grieve about the appointed feasts — they came from you, O Zion; the reproach of exile is a burden on them.” (NASB) “I will gather those of you who mourn for the festival, so that you will no longer suffer reproach.” (ESV)

In verse 19, the Septuagint refers to Jerusalem as driven away or thrust out, but then indicates that God would “take” or welcome the people and make them for pride and renown “in all the earth.” Then, in verse 20, the reference in verse 19 of the Hebrew text to “their shame” appears to be represented as indicating that the enemies of God’s people would be “disgraced in that time.” Modern translations vary in the way they interpretively render the expression about “shame.” “I will give them praise and honor in every land where they were put to shame.” (NIV) “I will change their shame into praise and renown in all the earth.” (NRSV) “I will make those who were disgraced throughout the earth receive praise and fame.” (HCSB) “Then they will be praised, instead of despised, in every country on earth.” (CEV)