1 The word of the LORD that came to Zephaniah son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah, during the reign of Josiah son of Amon king of Judah:
2 "I will sweep away everything from the face of the earth," declares the LORD.
3 "I will sweep away both men and animals; I will sweep away the birds of the air and the fish of the sea. The wicked will have only heaps of rubble when I cut off man from the face of the earth," declares the LORD.
Overview: Zephaniah does not ease into his message politely or dance around the heart of the matter. His message explodes in the opening verses with descriptions of the terrible judgment that is coming as part of the “day of the Lord.” “I will sweep away everything,” God declares (1:2), and “I will stretch out my hand against Judah” (1:4). Indeed, the wrath of God is coming, closely associated with the “day of the Lord,” a phrase occurring seventeen times in 1:1–2:3. The judgment is coming on sinful Jerusalem and Judah, due to their terrible idolatry (1:4–6). This wrath will fall on the nobility (1:8), the corrupt priests (1:4, 6, 9), and the wealthy and complacent (1:10–13, 18). Finally, in 2:1–3, a call to repentance emerges, as Zephaniah calls on the people to seek God through humility …
1 The word of the LORD that came to Zephaniah son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah, during the reign of Josiah son of Amon king of Judah:
2 "I will sweep away everything from the face of the earth," declares the LORD.
3 "I will sweep away both men and animals; I will sweep away the birds of the air and the fish of the sea. The wicked will have only heaps of rubble when I cut off man from the face of the earth," declares the LORD.
Zephaniah’s first oracle proclaims God’s judgment on the earth, including nature and all humankind. His message is universal, as it extends beyond …
1:1 Whereas Nahum and Habakkuk have rather nonstandard introductions, the introduction to Zephaniah follows the pattern of other prophetic books; it is especially close to that of Hosea. First, its editors describe the book as a whole as The word of the LORD. The word dabar can signify a section of a discourse such as a sentence, but it commonly signifies a complete discourse of some kind, such as a message or command or promise or statement (cf. 2:5). Thus little stretch would be involved in describing a whole book as “the word of such-and-such a human author,” and then by extension as “the word of the LORD.” The expression suggests something that is complete and coherent. It is the word that came to Zephaniah, literally that happened or became (hayah) to Zephaniah. That is a strong stat…
The fourteenth king of Judah (641 640 BC) and the son of Manasseh, he continued unrepentant in idolatrous worship. He was assassinated by his officials in his second year as king (2 Kings 21:19–26; 2 Chron. 33:21–25; Zeph. 1:4; 3:4, 11).
The OT employs thirty-five different words for birds (both wild and domestic), but the identification of these words with known species has proved to be very difficult. Like other words for animals, terminology for birds often is employed in personal names (e.g., Jonah, Oreb, Zippor, Zipporah). There is significant evidence for fowling practices in ancient Israel, usually by means of nets and snares (Pss. 124:7; 140:5; Prov. 6:5; 7:23; Lam. 3:52; Hos. 7:12; Amos 3:5). Small birds and chickens are occasionally even depicted on Iron Age II (1000 586 BC) seals and vessels from sites such as el-Jib (Gibeon) and Tell en-Nasbeh (Mizpah).
Like other animals in the Bible, birds are depicted as agents of God. Divine agency is especially evident in instances such as the ravens feeding Elijah (1 Kings 17:4–6) and the dove bringing an olive leaf to Noah (Gen. 8:11). The Bible also employs bird-related imagery such as in descriptions of divine judgment (Prov. 30:17; Jer. 12:9). Birds may also serve as ominous signs of impending judgment (Hos. 8:1). God’s “wings” can offer both healing (Mal. 4:2 KJV, RSV) and protection (Ruth 2:12; Pss. 17:8; 36:7; 57:1; 61:4; 63:7; 91:4). The metaphor of the soul or spirit as a bird is referenced in the description of the Holy Spirit descending like a dove (Matt. 3:16; Mark 1:10; Luke 3:22; John 1:32). The observation that birds “do not sow or reap” is employed as an image of worry-free living (Luke 12:24; cf. Job 38:41; Ps. 147:9). Jesus’ reference to “when the rooster crows” (Mark 13:35) is not strictly literal but rather refers to a watch of the night: the quarter of the night after midnight.
The prominence of sacrificial birds (especially doves and pigeons) in ritual literature indicates that they were likely raised for such purposes in ancient Israel. All birds could be eaten except those listed as unclean in Lev. 11:13–19 (twenty species) and Deut. 14:12–18 (twenty-one species). Generally speaking, birds of prey and those that feed on carrion or fish were considered unclean. Birds often served as food for the poor (Matt. 10:29–31; Luke 12:6–7). Poor people could offer birds as a substitute for expensive livestock (Lev. 5:7; 12:8; 14:21–22; cf. Luke 2:24), while the poorest of the poor were permitted to bring grain (Lev. 5:11). Finally, in one purgation ritual a live bird is used to carry away impurities (Lev. 14:52–53; cf. 16:22).
Israel shared the cosmology of its ancient Near Eastern neighbors. This worldview understood the earth as a “disk” upon the primeval waters (Job 38:13; Isa. 40:22), with the earth having four rims or “corners” (Ps. 135:7; Isa. 11:12). These rims were sealed at the horizon to prevent the influx of cosmic waters. God speaks to Job about the dawn grasping the edges of the earth and shaking the evil people out of it (Job 38:12 13).
Israel’s promised land was built on the sanctuary prototype of Eden (Gen. 13:10; Deut. 6:3; 31:20); both were defined by divine blessing, fertility, legal instruction, secure boundaries, and were orienting points for the world. Canaan was Israel’s new paradise, “flowing with milk and honey” (Exod. 3:8; Num. 13:27). Conversely, the lack of fertile land was tantamount to insecurity and judgment. As Eden illustrated for Israel, any rupture of relationship with God brought alienation between humans, God, and the land; this could ultimately bring exile, as an ethically nauseated land “vomits” people out (Lev. 18:25, 28; 20:22; see also Deut. 4; 30).
For Israel, land involved both God’s covenant promise (Gen. 15:18–21; 35:9–12) and the nation’s faithful obedience (Gen. 17:1; Exod. 19:5; 1 Kings 2:1–4). Yahweh was the earth’s Lord (Ps. 97:5), Judge (Gen. 18:25), and King (Ps. 47:2, 7). Both owner and giver, he was the supreme landlord, who gifted the land to Israel (Exod. 19:5; Lev. 25:23; Josh. 22:19; Ps. 24:1). The land was God’s “inheritance” to give (1 Sam. 26:19; 2 Sam. 14:16; Ps. 79:1; Jer. 2:7). The Levites, however, did not receive an allotment of land as did the other tribes, since God was their “portion” (Num. 18:20; Ps. 73:26). Israel’s obedience was necessary both to enter and to occupy the land (Deut. 8:1–3; 11:8–9; 21:1; 27:1–3). Ironically, the earth swallowed rebellious Israelites when they accused Moses of bringing them “up out of a land flowing with milk and honey” (Num. 16:13). As the conquest shows, however, no tribe was completely obedient, taking its full “inheritance” (Josh. 13:1).
The son of Ahikam and grandson of Josiah’s scribe, Shaphan. After the exile of Zedekiah, he was appointed as governor over Judah by Nebuchadnezzar of Babylon in 587 BC (2 Kings 25:22 26; Jer. 39:14; 40:5–41:18). He not only protected the prophet Jeremiah but also gave the people similar advice, telling those who remained in Judah to serve the Babylonians. He ignored the warning of Johanan about an assassination plot and, after ruling for only two months, was killed by Ishmael, a representative of Baalis king of the Ammonites. A seal from Lachish appears to refer to him: “belonging to Gedaliah, who is over the house.”
The present abode of God and the final dwelling place of the righteous. The ancient Jews distinguished three different heavens. The first heaven was the atmospheric heavens of the clouds and where the birds fly (Gen. 1:20). The second heaven was the celestial heavens of the sun, the moon, and the stars. The third heaven was the present home of God and the angels. Paul builds on this understanding of a third heaven in 2 Cor. 12:2 4, where he describes himself as a man who “was caught up to the third heaven” or “paradise,” where he “heard inexpressible things.” This idea of multiple heavens also shows itself in how the Jews normally spoke of “heavens” in the plural (Gen. 1:1), while most other ancient cultures spoke of “heaven” in the singular.
Although God is present everywhere, God is also present in a special way in “heaven.” During Jesus’ earthly ministry, the Father is sometimes described as speaking in “a voice from heaven” (Matt. 3:17). Similarly, Jesus instructs us to address our prayers to “Our Father in heaven” (6:9). Even the specific request in the Lord’s Prayer that “your kingdom come, your will be done, on earth as it is in heaven” (6:10) reminds us that heaven is a place already under God’s full jurisdiction, where his will is presently being done completely and perfectly. Jesus also warns of the dangers of despising “one of these little ones,” because “their angels in heaven always see the face of my Father in heaven” (18:10). Jesus “came down from heaven” (John 6:51) for his earthly ministry, and after his death and resurrection, he ascended back “into heaven,” from where he “will come back in the same way you have seen him go into heaven” (Acts 1:11).
Given this strong connection between heaven and God’s presence, there is a natural connection in Scripture between heaven and the ultimate hope of believers. Believers are promised a reward in heaven (“Rejoice and be glad, because great is your reward in heaven” [Matt. 5:12]), and even now believers can “store up for [themselves] treasures in heaven” (6:20). Even in this present life, “our citizenship is in heaven” (Phil. 3:20), and our hope at death is to “depart and be with Christ, which is better by far” (1:23). Since Christ is currently in heaven, deceased believers are already present with Christ in heaven awaiting his return, when “God will bring with Jesus those who have fallen asleep in him” (1 Thess. 4:14).
The fourteenth ruler of the kingdom of Judah (727 698 BC). He was the son of Ahaz, an impious king, but Hezekiah reversed his father’s religious policies and worked hard at promoting true worship of Yahweh. Though not perfect, he, along with Josiah, is remembered as one of the two best kings to rule Judah.
He was not sole ruler of Judah until 715 BC, and he was serving as coregent with Ahaz when the northern kingdom fell to the Assyrians in 722 BC (2 Kings 18:9–12). Perhaps the fate of the northern kingdom led Hezekiah to initiate religious reform in Judah.
Although Judah was not incorporated into the Assyrian Empire when the northern kingdom fell, it was always under that great kingdom’s shadow and threat, likely paying annual tribute. It appears that Hezekiah participated in an area-wide revolt against Assyria after the death of Sargon II in 705 BC. In response, the new Assyrian king, Sennacherib, threatened Jerusalem in 701 BC. The Assyrian army successfully took many Judean cities, and its envoys appeared at the walls of Jerusalem. The prophet Isaiah assured Hezekiah that the capital would not fall, and it did not (2 Kings 18:17–19:37; 2 Chron. 32:1–23; Isa. 36–37).
According to 2 Kings 20:20, Hezekiah constructed a tunnel that brought water inside the walls of the city. The tunnel still exists today and takes the water from the Gihon spring to the Pool of Siloam. It is a remarkable engineering achievement, and an inscription found on the wall inside the tunnel indicates that it was built during Hezekiah’s reign.
After the Assyrian siege, Hezekiah fell sick, and Isaiah announced that he would die (2 Kings 20:1–11; Isa. 38). Hezekiah turned to God in prayer, and God granted him fifteen additional years of life, giving the king the remarkable sign of the sundial whose shadow moved backward.
Even Hezekiah, though, had his bad moments. After showing a Babylonian leader, Marduk-Baladan, the temple treasures, thus revealing an inclination to trust foreign powers rather than God, Hezekiah heard from Isaiah that his descendants would suffer the consequences of his action (2 Kings 20:13–21; Isa. 39).
The king of Judah (r. 640 609 BC). Although his father (Amon) and grandfather (Manasseh) were evil and worshiped false gods, Josiah “did what was right in the eyes of the Lord and followed completely the ways of his father David, not turning aside to the right or to the left” (2 Kings 22:2). Indeed, according to 2 Kings 21:24–23:30; 2 Chron. 33:25–35:27, no one among the kings of Judah, not even Hezekiah, surpassed Josiah in terms of his piety.
Josiah’s name first appears centuries before he was born. First Kings 13:2 records the words of an unnamed prophet who announced that Josiah would destroy the golden calf shrine that Jeroboam I dedicated. This altar was built in the second half of the tenth century BC. The fulfillment of this prophecy is recorded in 2 Kings 23:15–18.
The high point of his religious reform took place in his eighteenth year, when he ordered the purification of the temple. Up to that time, the temple had housed idolatrous objects. During the repair, the priest Hilkiah discovered the Book of the Law. The reaction to this book suggests that it was Deuteronomy or a part thereof, which presumably had been suppressed by the previous wicked administrations.
Although he was a good king, Josiah had a sad conclusion to his life. He was killed in 609 BC when he attempted to block the march of Pharaoh Necho up the coast as the latter tried to bolster the Assyrian forces at Carchemish.
The fourth son of Jacob (Gen. 35:23). The meaning of his name is debated, but his mother, Leah, links it to “praise” (29:35). He persuaded his brothers to sell Joseph instead of killing him (37:26 27). He also guaranteed the safety of Benjamin when the brothers returned to Egypt to purchase food (43:1–10). In spite of his despicable behavior with his daughter-in-law Tamar (Gen. 38), his father’s blessing included the promise of kingship (49:10).
A kingdom signifies the reality and extent of a king’s dominion or rule (Gen. 10:10; 20:9; Num. 32:33; 2 Kings 20:13; Esther 1:22). Some kingdoms were relatively small; others were concerted attempts to gain the whole world.
A kingdom presupposes monarchy, rule by an individual, human authority. Although kings only have as much authority as their armies and the general populace allow, they nevertheless exercise an almost absolute power, which invites either profound humility or hubris. Royal arrogance, unfortunately, is the primary motif characterizing kings in the Bible (e.g., Dan. 3).
God originally intended Israel to be governed as a theocracy, ruled by the one, true, living God (but see Gen. 17:6; Deut. 17:14 20). Israel was to be a “kingdom of priests” (Exod. 19:6), but the people demanded a king (1 Sam. 8:1–22). However, even when God granted their request, God remained King over the king and even retained ownership of the land (Lev. 25:23, 42, 55). The Israelite king was nothing more than God’s viceroy, with delegated authority. With few exceptions, most of the kings of Israel and Judah were corrupted by authority and wealth and forgot God (1 Sam. 13:13–14; 15:28; Matt. 14:6–11). But God made a covenant with David, so that one of his descendants would become a coregent in a restored theocracy, the kingdom of God (2 Sam. 7:1–29; Pss. 89:3; 132:11). In contrast to David’s more immediate descendants, this coming king would return to Jerusalem humble and mounted on a donkey (Zech. 9:9; cf. Isa. 62:11). The Gospels present Jesus Christ as this king (Matt. 21:1–9 pars.). Those who are likewise humble will inherit the land with him (Matt. 5:5).
“Word” is used in the Bible to refer to the speech of God in oral, written, or incarnate form. In each of these uses, God desires to make himself known to his people. The communication of God is always personal and relational, whether he speaks to call things into existence (Gen. 1) or to address an individual directly (Gen. 2:16 17; Exod. 3:14). The prophets and the apostles received the word of God (Deut. 18:14–22; John 16:13), some of which was proclaimed but not recorded. The greatest revelation in this regard is the person of Jesus Christ, who is called the “Word” of God (John 1:1, 14).
The psalmist declared God’s word to be an eternal object of hope and trust that gives light and direction (Ps. 119), and Jesus declared the word to be truth (John 17:17). The word is particularized and intimately connected with God himself by means of the key phrases “your word,” “the word of God,” “the word of the Lord,” “word about Christ,” and “the word of Christ” (Rom. 10:17; Col. 3:16). Our understanding of the word is informed by a variety of terms and contexts in the canon of Scripture, a collection of which is found in Ps. 119.
The theme of the word in Ps. 119 is continued and clarified in the NT, accentuating the intimate connection between the word of God and God himself. The “Word” of God is the eternal Lord Jesus Christ (John 1:1; 1 John 1:1–4), who took on flesh and blood so that we might see the glory of the eternal God. The sovereign glory of Christ as the Word of God is depicted in the vision of John in Rev. 19:13. As the Word of God, Jesus Christ ultimately gives us our lives (John 1:4; 6:33; 10:10), sustains our lives (John 5:24; 6:51, 54; 8:51), and ultimately renders a just judgment regarding our lives (John 5:30; 8:16, 26; 9:39; cf. Matt. 25:31–33; Heb. 4:12).
The priest second in rank to the high priest during the fall of Jerusalem (2 Kings 25:18). He was operative during the days of the prophet Jeremiah, and as a member of the “patriotic” party he openly opposed Jeremiah. He and Pashhur were sent by King Zedekiah to ask Jeremiah about the fate of Judah, which was under attack from King Nebuchadnezzar of Babylon (Jer. 21:1 2). Upon hearing from Jeremiah the bad news of long-term foreign occupation, Zephaniah read to him a letter from Shemaiah, asking why Jeremiah had not been reprimanded and punished (Jer. 29:24–29). Zephaniah eventually was taken by Nebuzaradan to Nebuchadnezzar at Riblah, where he was executed (Jer. 52:27). (2) See Zephaniah, Book of.
(1) Son of Meraioth, a Levite descendant of Kohath through the line of Aaron and Eleazar; the father of Ahitub (1 Chron. 6:7, 52). (2) Son of the priest who served in Solomon’s temple, Azariah, a Levite descendant of Kohath through the line of Aaron and Eleazar; the father of Ahitub (1 Chron. 6:11; see also Ezra 7:3). (3) The second son of Hebron, a Levite; Moses’ cousin (1 Chron. 23:19; 24:23). (4) The chief priest in Jerusalem during the reign of Jehoshaphat (2 Chron. 19:11). (5) A priest who, along with others, assisted Kore with the distribution of the contributions made to God and the consecrated gifts during the reign of Hezekiah (2 Chron. 31:14–15). (6) A descendant of Binnui who agreed to divorce his foreign wife during the time of Ezra (Ezra 10:42). (7) One of the priests who sealed the covenant to keep the law during the time of Nehemiah (Neh. 10:3). (8) An ancestor of the provincial leader Athaiah, who settled in Jerusalem during the time of Nehemiah (Neh. 11:4). (9) A priest who returned to Jerusalem with Zerubbabel in the postexilic period (Neh. 12:2). (10) An ancestor of Zephaniah the prophet (Zeph. 1:1).
(1) An ancestor of Jehudi, an official during the reign of Jehoiakim who was one of those who heard Jeremiah’s message (Jer. 36:14). (2) The father of the prophet Zephaniah (Zeph. 1:1).
(1) The fourteenth ruler of the kingdom of Judah (727–698 BC). He was the son of Ahaz, an impious king, but Hezekiah reversed his father’s religious policies and worked hard at promoting true worship of Yahweh. Though not perfect, he, along with Josiah, is remembered as one of the two best kings to rule Judah.
He was not sole ruler of Judah until 715 BC, and he was serving as coregent with Ahaz when the northern kingdom fell to the Assyrians in 722 BC (2 Kings 18:9–12). Perhaps the fate of the northern kingdom led Hezekiah to initiate religious reform in Judah.
Although Judah was not incorporated into the Assyrian Empire when the northern kingdom fell, it was always under that great kingdom’s shadow and threat, likely paying annual tribute. It appears that Hezekiah participated in an area-wide revolt against Assyria after the death of Sargon II in 705 BC. In response, the new Assyrian king, Sennacherib, threatened Jerusalem in 701 BC. The Assyrian army successfully took many Judean cities, and its envoys appeared at the walls of Jerusalem. The prophet Isaiah assured Hezekiah that the capital would not fall, and it did not (2 Kings 18:17–19:37; 2 Chron. 32:1–23; Isa. 36–37).
According to 2 Kings 20:20, Hezekiah constructed a tunnel that brought water inside the walls of the city. The tunnel still exists today and takes the water from the Gihon spring to the Pool of Siloam. It is a remarkable engineering achievement, and an inscription found on the wall inside the tunnel indicates that it was built during Hezekiah’s reign.
After the Assyrian siege, Hezekiah fell sick, and Isaiah announced that he would die (2 Kings 20:1–11; Isa. 38). Hezekiah turned to God in prayer, and God granted him fifteen additional years of life, giving the king the remarkable sign of the sundial whose shadow moved backward.
Even Hezekiah, though, had his bad moments. After showing a Babylonian leader, Marduk-Baladan, the temple treasures, thus revealing an inclination to trust foreign powers rather than God, Hezekiah heard from Isaiah that his descendants would suffer the consequences of his action (2 Kings 20:13–21; Isa. 39).
(2) A forefather of the prophet Zephaniah (Zeph. 1:1; KJV: “Hizkiah”). (3) The ancestor of a family listed among those that returned from the Babylonian exile (Ezra 2:16; Neh. 7:21). (4) One of the leaders of the returned exiles, he participated in the sealing of the covenant at the Ezra-Nehemiah renewal ceremony (Neh. 10:17; KJV: “Hizkijah”). He may be the same as 3.
A shortened form of the name of Hezekiah. (1) A forefather of the prophet Zephaniah (Zeph. 1:1 KJV [NIV: “Hezekiah”]). (2) A son of Neariah, in the genealogy of David, four generations after Zerubbabel in the postexilic period (1 Chron. 3:23). See also Hezekiah.
The king of Judah (r. 640–609 BC). Although his father (Amon) and grandfather (Manasseh) were evil and worshiped false gods, Josiah “did what was right in the eyes of the Lord and followed completely the ways of his father David, not turning aside to the right or to the left” (2 Kings 22:2). Indeed, according to 2 Kings 21:24–23:30; 2 Chron. 33:25–35:27, no one among the kings of Judah, not even Hez-e-kiah, surpassed Josiah in terms of his piety.
Josiah’s name first appears centuries before he was born. First Kings 13:2 records the words of an unnamed prophet who announced that Josiah would destroy the golden calf shrine that Jeroboam I dedicated. This altar was built in the second half of the tenth century BC. The fulfillment of this prophecy is recorded in 2 Kings 23:15–18.
The prophets Jeremiah (Jer. 1:1–4; 22:13–23; 25:3; 36:2) and Zephaniah (Zeph. 1:1) ministered during Josiah’s reign and likely supported his religious reforms. The high point of his religious reform took place in his eighteenth year, when he ordered the purification of the temple. Up to that time, the temple had housed idolatrous objects. During the repair, the priest Hilkiah discovered the Book of the Law. The reaction to this book suggests that it was Deuteronomy or a part thereof, which presumably had been suppressed by the previous wicked administrations.
Although he was a good king, Josiah had a sad conclusion to his life. He was killed in 609 BC when he attempted to block the march of Pharaoh Necho up the coast as the latter tried to bolster the Assyrian forces at Carchemish.
(1) An African kingdom located along the Nile River to the south of Egypt, in the region that is now part of the country of Sudan. The Hebrew terms “Cush” and “Cushite” occur over fifty times in the OT. Since the Greeks used the term “Ethiopia” in a generic sense to refer to everything south of Egypt, including Cush, and some historians occasionally refer to the Cushite kingdom as Nubia, English Bible versions occasionally translate the Hebrew term “Cush” as “Ethiopia” or “Nubia.” Likewise, the NT character referred to as the “Ethiopian eunuch” (Acts 8:27) was not from modern Ethiopia but rather from this same kingdom on the Nile, south of Egypt, called “Cush” throughout the OT.
Cush is an identifiable political entity as early as 2500 BC, but for most of its early history it was under Egyptian domination. In the late eighth century BC, however, Cush began to grow and expand its influence, and by 710 BC Cush had conquered Egypt and set up its own dynasty of Cushite pharaohs. The Cushites ruled Egypt until 663 BC, when the Assyrians finally drove them out of Egypt.
Cush and the Cushites play several important roles in the Bible. Moses married a Cushite woman (Num. 12:1). Cushites made up a significant part of Egyptian society, so Moses would have had numerous points of contact with Cushites. In the time of the monarchies a Cushite general, Zerah, led an unsuccessful expedition against Israel (2 Chron. 14:9–15). Later in history Cush became a critical part of the historical background of 2 Kings and Isaiah. During this era, the Cushites developed into the superpower to the south of Israel and Judah that contended with Assyria, the superpower to the north. Thus, for much of the time of Isaiah, the Cushites appeared to be allied with Judah against the Assyrians. When the Assyrians attacked Jerusalem in 701 BC, the Cushite king Tirhakah sent an army from Egypt northward to Judah, to attempt to relieve Jerusalem.
The Cushites were particularly famous throughout the ancient Near East as soldiers and mercenaries. Two individual Cushites in the Bible appear in this role: the messenger in David’s army (2 Sam. 18:21) and probably Ebed-Melek (Jer. 38–39).
The OT prophets pronounce judgment on all the surrounding nations for their complicity in the attack on Israel and Judah by the Assyrians and Babylonians. Cush is included among the nations falling under this judgment. However, when the prophets look beyond the destruction to the time of messianic restoration, they paint a picture of people from all nations joining together to worship the true God. The prophets use the Cushites as one of their paradigm groups for this restoration. That is, in the prophetic passages of future restoration, Cush often represents the future Gentile inclusion (Isa. 11:11; 45:14; Zeph. 3:9–10). Ebed-Melek, the Cushite who rescued Jeremiah during the Babylonian siege of Jerusalem, appears to play a similar role in the narrative of Jer. 38–39. That is, while the entire city of Jerusalem turns against God’s word and his true prophet Jeremiah, it is the Cushite Ebed-Melek (representing the Gentiles) who believes and trusts in God, thus finding deliverance instead of death (Jer. 39:15–18). In the NT, the Ethiopian eunuch (an official from Cush) is similar in several respects to Ebed-Melek in the book of Jeremiah (Acts 8:26–40). At a time when Jerusalem has rejected the message of God and is actively persecuting God’s messengers (Acts 7:1–8:3), it is an Ethiopian (Cushite) official who believes. Thus, in a fashion similar to Ebed-Melek, this Ethiopian (Cushite) probably symbolizes the inclusion of Gentiles into the people of God.
(2) The superscription of Ps. 7 (7:1 MT) states that David sang this psalm to God concerning a Benjamite named “Cush,” apparently one of David’s enemies. It is not known why this individual and the Cushi of Zeph. 1:1, who apparently were Hebrews, were so named. Perhaps they were Cushites, or perhaps one of their parents was a Cushite. On the other hand, perhaps they were given the name in honor of a certain Cushite. (See also Cushi.)
(3) Another reference to someone named “Cush” is in the puzzling passage Gen. 10:6–8 (restated in 1 Chron. 1:8–10). Genesis 10, however, is a notoriously difficult chapter to interpret. It consists largely of a genealogy, but the names used in the genealogy include those of individuals, peoples, countries, tribes, and cities. Some scholars think that the chapter is more about geopolitical alliances and geographical locations than about physical descent of individuals. In Gen. 10:6 Cush is said to be the father of Nimrod. Little is known for certain about Nimrod, but in Gen. 10:10–12 he is closely associated with various cities and kingdoms in Mesopotamia. Thus, some scholars associate this reference to Cush with some entity in Mesopotamia, perhaps a people known as the Cassites. On the other hand, in Gen. 10:6 Cush is closely associated with Egypt (Mizraim), as was the historical kingdom of Cush, which was just to the south of Egypt. Likewise, the “sons” of Cush listed in Gen. 10:7 are cities, regions, or individuals normally associated with Arabia, the Red Sea region, or the area south of Egypt (Cush). Consequently, there is no consensus among scholars as to how the term “Cush” is used in Gen. 10:6–8.
(1) An African kingdom located along the Nile River to the south of Egypt, in the region that is now part of the country of Sudan. The Hebrew terms “Cush” and “Cushite” occur over fifty times in the OT. Since the Greeks used the term “Ethiopia” in a generic sense to refer to everything south of Egypt, including Cush, and some historians occasionally refer to the Cushite kingdom as Nubia, English Bible versions occasionally translate the Hebrew term “Cush” as “Ethiopia” or “Nubia.” Likewise, the NT character referred to as the “Ethiopian eunuch” (Acts 8:27) was not from modern Ethiopia but rather from this same kingdom on the Nile, south of Egypt, called “Cush” throughout the OT.
Cush is an identifiable political entity as early as 2500 BC, but for most of its early history it was under Egyptian domination. In the late eighth century BC, however, Cush began to grow and expand its influence, and by 710 BC Cush had conquered Egypt and set up its own dynasty of Cushite pharaohs. The Cushites ruled Egypt until 663 BC, when the Assyrians finally drove them out of Egypt.
Cush and the Cushites play several important roles in the Bible. Moses married a Cushite woman (Num. 12:1). Cushites made up a significant part of Egyptian society, so Moses would have had numerous points of contact with Cushites. In the time of the monarchies a Cushite general, Zerah, led an unsuccessful expedition against Israel (2 Chron. 14:9–15). Later in history Cush became a critical part of the historical background of 2 Kings and Isaiah. During this era, the Cushites developed into the superpower to the south of Israel and Judah that contended with Assyria, the superpower to the north. Thus, for much of the time of Isaiah, the Cushites appeared to be allied with Judah against the Assyrians. When the Assyrians attacked Jerusalem in 701 BC, the Cushite king Tirhakah sent an army from Egypt northward to Judah, to attempt to relieve Jerusalem.
The Cushites were particularly famous throughout the ancient Near East as soldiers and mercenaries. Two individual Cushites in the Bible appear in this role: the messenger in David’s army (2 Sam. 18:21) and probably Ebed-Melek (Jer. 38–39).
The OT prophets pronounce judgment on all the surrounding nations for their complicity in the attack on Israel and Judah by the Assyrians and Babylonians. Cush is included among the nations falling under this judgment. However, when the prophets look beyond the destruction to the time of messianic restoration, they paint a picture of people from all nations joining together to worship the true God. The prophets use the Cushites as one of their paradigm groups for this restoration. That is, in the prophetic passages of future restoration, Cush often represents the future Gentile inclusion (Isa. 11:11; 45:14; Zeph. 3:9–10). Ebed-Melek, the Cushite who rescued Jeremiah during the Babylonian siege of Jerusalem, appears to play a similar role in the narrative of Jer. 38–39. That is, while the entire city of Jerusalem turns against God’s word and his true prophet Jeremiah, it is the Cushite Ebed-Melek (representing the Gentiles) who believes and trusts in God, thus finding deliverance instead of death (Jer. 39:15–18). In the NT, the Ethiopian eunuch (an official from Cush) is similar in several respects to Ebed-Melek in the book of Jeremiah (Acts 8:26–40). At a time when Jerusalem has rejected the message of God and is actively persecuting God’s messengers (Acts 7:1–8:3), it is an Ethiopian (Cushite) official who believes. Thus, in a fashion similar to Ebed-Melek, this Ethiopian (Cushite) probably symbolizes the inclusion of Gentiles into the people of God.
(2) The superscription of Ps. 7 (7:1 MT) states that David sang this psalm to God concerning a Benjamite named “Cush,” apparently one of David’s enemies. It is not known why this individual and the Cushi of Zeph. 1:1, who apparently were Hebrews, were so named. Perhaps they were Cushites, or perhaps one of their parents was a Cushite. On the other hand, perhaps they were given the name in honor of a certain Cushite. (See also Cushi.)
(3) Another reference to someone named “Cush” is in the puzzling passage Gen. 10:6–8 (restated in 1 Chron. 1:8–10). Genesis 10, however, is a notoriously difficult chapter to interpret. It consists largely of a genealogy, but the names used in the genealogy include those of individuals, peoples, countries, tribes, and cities. Some scholars think that the chapter is more about geopolitical alliances and geographical locations than about physical descent of individuals. In Gen. 10:6 Cush is said to be the father of Nimrod. Little is known for certain about Nimrod, but in Gen. 10:10–12 he is closely associated with various cities and kingdoms in Mesopotamia. Thus, some scholars associate this reference to Cush with some entity in Mesopotamia, perhaps a people known as the Cassites. On the other hand, in Gen. 10:6 Cush is closely associated with Egypt (Mizraim), as was the historical kingdom of Cush, which was just to the south of Egypt. Likewise, the “sons” of Cush listed in Gen. 10:7 are cities, regions, or individuals normally associated with Arabia, the Red Sea region, or the area south of Egypt (Cush). Consequently, there is no consensus among scholars as to how the term “Cush” is used in Gen. 10:6–8.
(1) An African kingdom located along the Nile River to the south of Egypt, in the region that is now part of the country of Sudan. The Hebrew terms “Cush” and “Cushite” occur over fifty times in the OT. Since the Greeks used the term “Ethiopia” in a generic sense to refer to everything south of Egypt, including Cush, and some historians occasionally refer to the Cushite kingdom as Nubia, English Bible versions occasionally translate the Hebrew term “Cush” as “Ethiopia” or “Nubia.” Likewise, the NT character referred to as the “Ethiopian eunuch” (Acts 8:27) was not from modern Ethiopia but rather from this same kingdom on the Nile, south of Egypt, called “Cush” throughout the OT.
Cush is an identifiable political entity as early as 2500 BC, but for most of its early history it was under Egyptian domination. In the late eighth century BC, however, Cush began to grow and expand its influence, and by 710 BC Cush had conquered Egypt and set up its own dynasty of Cushite pharaohs. The Cushites ruled Egypt until 663 BC, when the Assyrians finally drove them out of Egypt.
Cush and the Cushites play several important roles in the Bible. Moses married a Cushite woman (Num. 12:1). Cushites made up a significant part of Egyptian society, so Moses would have had numerous points of contact with Cushites. In the time of the monarchies a Cushite general, Zerah, led an unsuccessful expedition against Israel (2 Chron. 14:9–15). Later in history Cush became a critical part of the historical background of 2 Kings and Isaiah. During this era, the Cushites developed into the superpower to the south of Israel and Judah that contended with Assyria, the superpower to the north. Thus, for much of the time of Isaiah, the Cushites appeared to be allied with Judah against the Assyrians. When the Assyrians attacked Jerusalem in 701 BC, the Cushite king Tirhakah sent an army from Egypt northward to Judah, to attempt to relieve Jerusalem.
The Cushites were particularly famous throughout the ancient Near East as soldiers and mercenaries. Two individual Cushites in the Bible appear in this role: the messenger in David’s army (2 Sam. 18:21) and probably Ebed-Melek (Jer. 38–39).
The OT prophets pronounce judgment on all the surrounding nations for their complicity in the attack on Israel and Judah by the Assyrians and Babylonians. Cush is included among the nations falling under this judgment. However, when the prophets look beyond the destruction to the time of messianic restoration, they paint a picture of people from all nations joining together to worship the true God. The prophets use the Cushites as one of their paradigm groups for this restoration. That is, in the prophetic passages of future restoration, Cush often represents the future Gentile inclusion (Isa. 11:11; 45:14; Zeph. 3:9–10). Ebed-Melek, the Cushite who rescued Jeremiah during the Babylonian siege of Jerusalem, appears to play a similar role in the narrative of Jer. 38–39. That is, while the entire city of Jerusalem turns against God’s word and his true prophet Jeremiah, it is the Cushite Ebed-Melek (representing the Gentiles) who believes and trusts in God, thus finding deliverance instead of death (Jer. 39:15–18). In the NT, the Ethiopian eunuch (an official from Cush) is similar in several respects to Ebed-Melek in the book of Jeremiah (Acts 8:26–40). At a time when Jerusalem has rejected the message of God and is actively persecuting God’s messengers (Acts 7:1–8:3), it is an Ethiopian (Cushite) official who believes. Thus, in a fashion similar to Ebed-Melek, this Ethiopian (Cushite) probably symbolizes the inclusion of Gentiles into the people of God.
(2) The superscription of Ps. 7 (7:1 MT) states that David sang this psalm to God concerning a Benjamite named “Cush,” apparently one of David’s enemies. It is not known why this individual and the Cushi of Zeph. 1:1, who apparently were Hebrews, were so named. Perhaps they were Cushites, or perhaps one of their parents was a Cushite. On the other hand, perhaps they were given the name in honor of a certain Cushite. (See also Cushi.)
(3) Another reference to someone named “Cush” is in the puzzling passage Gen. 10:6–8 (restated in 1 Chron. 1:8–10). Genesis 10, however, is a notoriously difficult chapter to interpret. It consists largely of a genealogy, but the names used in the genealogy include those of individuals, peoples, countries, tribes, and cities. Some scholars think that the chapter is more about geopolitical alliances and geographical locations than about physical descent of individuals. In Gen. 10:6 Cush is said to be the father of Nimrod. Little is known for certain about Nimrod, but in Gen. 10:10–12 he is closely associated with various cities and kingdoms in Mesopotamia. Thus, some scholars associate this reference to Cush with some entity in Mesopotamia, perhaps a people known as the Cassites. On the other hand, in Gen. 10:6 Cush is closely associated with Egypt (Mizraim), as was the historical kingdom of Cush, which was just to the south of Egypt. Likewise, the “sons” of Cush listed in Gen. 10:7 are cities, regions, or individuals normally associated with Arabia, the Red Sea region, or the area south of Egypt (Cush). Consequently, there is no consensus among scholars as to how the term “Cush” is used in Gen. 10:6–8.
(1) The fourteenth ruler of the kingdom of Judah (727–698 BC). He was the son of Ahaz, an impious king, but Hezekiah reversed his father’s religious policies and worked hard at promoting true worship of Yahweh. Though not perfect, he, along with Josiah, is remembered as one of the two best kings to rule Judah.
He was not sole ruler of Judah until 715 BC, and he was serving as coregent with Ahaz when the northern kingdom fell to the Assyrians in 722 BC (2 Kings 18:9–12). Perhaps the fate of the northern kingdom led Hezekiah to initiate religious reform in Judah.
Although Judah was not incorporated into the Assyrian Empire when the northern kingdom fell, it was always under that great kingdom’s shadow and threat, likely paying annual tribute. It appears that Hezekiah participated in an area-wide revolt against Assyria after the death of Sargon II in 705 BC. In response, the new Assyrian king, Sennacherib, threatened Jerusalem in 701 BC. The Assyrian army successfully took many Judean cities, and its envoys appeared at the walls of Jerusalem. The prophet Isaiah assured Hezekiah that the capital would not fall, and it did not (2 Kings 18:17–19:37; 2 Chron. 32:1–23; Isa. 36–37).
According to 2 Kings 20:20, Hezekiah constructed a tunnel that brought water inside the walls of the city. The tunnel still exists today and takes the water from the Gihon spring to the Pool of Siloam. It is a remarkable engineering achievement, and an inscription found on the wall inside the tunnel indicates that it was built during Hezekiah’s reign.
After the Assyrian siege, Hezekiah fell sick, and Isaiah announced that he would die (2 Kings 20:1–11; Isa. 38). Hezekiah turned to God in prayer, and God granted him fifteen additional years of life, giving the king the remarkable sign of the sundial whose shadow moved backward.
Even Hezekiah, though, had his bad moments. After showing a Babylonian leader, Marduk-Baladan, the temple treasures, thus revealing an inclination to trust foreign powers rather than God, Hezekiah heard from Isaiah that his descendants would suffer the consequences of his action (2 Kings 20:13–21; Isa. 39).
(2) A forefather of the prophet Zephaniah (Zeph. 1:1; KJV: “Hizkiah”). (3) The ancestor of a family listed among those that returned from the Babylonian exile (Ezra 2:16; Neh. 7:21). (4) One of the leaders of the returned exiles, he participated in the sealing of the covenant at the Ezra-Nehemiah renewal ceremony (Neh. 10:17; KJV: “Hizkijah”). He may be the same as 3.
An ethnic group that inhabited the northern and eastern shores of the Black Sea. The term is also used more generically to refer to a nomadic people who rode on horseback, herded sheep and cattle, and moved from one seasonal pasture to another on the steppes from the Black Sea to what is now southern Russia. They often were employed as military mercenaries by Near Eastern powers.
Scythians are mentioned in Assyrian, Babylonian, Persian, and Greek literature from the seventh century BC to the first century AD, after which time they appear to fade from history. Some earlier biblical scholars associated Scythians with the horse-riding nation that would bring destruction from the north (Jer. 4:29; 5:15–17; 6:22–26; 50:41–42; Zeph. 1:2–18), although more recent scholars normally identify this foe as the Babylonians.
Scythians were renowned for savagery, caricatured as rude and rough, and treated with contempt by outsiders. The Greek word skythizō means “to drink immoderately” and also “to shave the head” because of the Scythian practice of scalping their dead enemies. Josephus describes them as “little better than wild beasts” (Ag. Ap. 2.269).
Scythians are mentioned in 2 Macc. 4:47; 3 Macc. 7:5; 4 Macc. 10:7. The only reference to them in the NT is in Col. 3:11, where they are coupled with barbarians. There is no evidence of a particular problem with Scythians at Colossae, but Paul wishes to point out that there is no place within the church for racial, ethnic, or social contempt.
