TRV
Translation
King James Version
¶ The great day of the LORD is near, it is near, and hasteth greatly, even the voice of the day of the LORD: the mighty man shall cry there bitterly.
Complete Jewish Bible
The great Day of ADONAI is near, near and coming very quickly; Hear the sound of the Day of ADONAI! When it's here, even a warrior will cry bitterly.
Berean Standard Bible
The great Day of the LORD is near— near and coming quickly. Listen, the Day of the LORD! Then the cry of the mighty will be bitter.
American Standard Version
The great day of Jehovah is near, it is near and hasteth greatly, even the voice of the day of Jehovah; the mighty man crieth there bitterly.
World English Bible Messianic
The great day of the LORD is near. It is near, and hurries greatly, the voice of the day of the LORD. The mighty man cries there bitterly.
Geneva Bible (1599)
The great day of the Lord is neere: it is neere, and hasteth greatly, euen the voyce of the day of the Lord: the strong man shall cry there bitterly.
Young's Literal Translation
Near is the great day of Jehovah, Near, and hasting exceedingly, The noise of the day of Jehovah, Bitterly shriek there doth a mighty one.
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Commentary on Zephaniah 1 verses 14–18
14 ¶ The great day of the LORD is near, it is near, and hasteth greatly, even the voice of the day of the LORD: the mighty man shall cry there bitterly.
15 That day is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness,
16 A day of the trumpet and alarm against the fenced cities, and against the high towers.
17 And I will bring distress upon men, that they shall walk like blind men, because they have sinned against the LORD: and their blood shall be poured out as dust, and their flesh as the dung.
18 Neither their silver nor their gold shall be able to deliver them in the day of the LORD'S wrath; but the whole land shall be devoured by the fire of his jealousy: for he shall make even a speedy riddance of all them that dwell in the land.
Nothing could be expressed with more spirit and life, nor in words more proper to startle and awaken a secure and careless people, than the warning here given to Judah and Jerusalem of the approaching destruction by the Chaldeans. That is enough to make the sinners in Zion tremble - that it is the day of the Lord, the day in which he will manifest himself by taking vengeance on them. It is the great day of the Lord, a specimen of the day of judgment, a kind of doom's-day, as the last destruction of Jerusalem by the Romans is represented to be in our Saviour's prediction concerning it, Mat 24:27.
I. This day of the Lord is here spoken of as very near. The vision is not for a great while to come, as those imagine who put the evil day far from them. Those deceive themselves who look upon it as a thing at a distance, for it is near - it is near - it hastens greatly. The prophet gives the alarm like one that is in earnest, like one that awakens a family with the cry of Fire! fire! when it is at the next door that the danger is: "It is near! it is near! and therefore it is high time to bestir yourselves, and do what you can for your own safety before it be too late." It is madness for those to slumber whose damnation slumbers not, and to linger when it hastens.
II. It is spoken of as a very dreadful day. The very voice of this day of the Lord, the noise of it, when it is coming, shall be so terrible as to make the mighty men cry there bitterly, cry for fear as children do. It shall be a vexation to hear the report of it. In the last great day of the Lord the mighty men shall cry bitterly to rocks and mountains to shelter them; but in vain. Observe how emphatically the prophet speaks of this day approaching (Zep 1:15): It is a day of wrath, God's wrath, wrath in perfection, wrath to the utmost. It will be a day of trouble and distress to the sinners; they shall be in pain, and shall see no ways of easing or helping themselves. The miseries of the damned are summed up (perhaps with reference to this) in the indignation and wrath of God, which are the cause, and the tribulation and anguish of the sinner's soul, which are the effect, Rom 2:8, Rom 2:9. It will be a day of trouble and distress to the inhabitants, and a day of wasteness and desolation to the whole land; that fruitful land shall be turned into a wilderness. It shall be a day of darkness and gloominess; every thing shall look dismal, and there shall not be the least gleam of comfort, or glimpse of hope; look round, and it is all black. It is a day of clouds and thick darkness; there is not only nothing encouraging, but every thing threatening; the thick clouds are big with storms and tempests.
III. It is spoken of as a destroying day, Zep 1:16, Zep 1:17. It shall be destroying, 1. To places, even the strongest and best fortified: A day of the trumpet and alarm against the fenced cities, to break into them, and against the high towers, to bring them down; for what forts, what fences, can hold out against the wrath of God? 2. To persons (Zep 1:17): "I will bring distress upon men, the strongest and stoutest of men; their hearts and hands shall fail them; they shall walk like blind men, wandering endlessly, because they have sinned against the Lord." Note, Those that walk as bad men will justly be left to walk as blind men, always in the dark, in doubt and danger, without any guide or comfort, and falling at length into the ditch. Because they have sinned against the Lord he will deliver them into the hands of cruel enemies, that shall pour out their blood as dust, so profusely, and with as little regret, and their flesh shall be thrown as dung upon the dunghill.
IV. The destruction of that day will be unavoidable and universal, Zep 1:18. 1. There shall be no escaping it by ransom: Neither their silver nor their gold, which they have hoarded up so covetously against the evil day, or which they have spent so prodigally to make friends for such a time, shall be able to deliver them in the day of the Lord's wrath. Another prophet borrowed these words from this, with reference to the same event, Eze 7:19. Note, Riches profit not in the day of wrath, Pro 11:4. Nay, riches expose to the wrath of men (Ecc 5:13.), and riches abused to the wrath of God. 2. There shall be no escaping it by flight or concealment; for the whole land shall be devoured by the fire of his jealousy, and where then can a hiding-place be found? See what the fire of God's jealousy is, and what the force of it; it will devour whole lands; how then can particular persons stand before it? He shall make riddance, a speedy riddance, of all those that dwell in the land, as the husbandman, when he rids his ground, cuts up all the briers and thorns for the fire. Note, Sometimes the judgments of God make riddance, even utter riddance, with sinful nations, a speedy riddance; their destruction is effected, is completed, in a little time. Let not sinners be laid asleep by the patience of God, for when the measure of their iniquity is full his justice will both overtake and overcome, will make quick work and thorough work.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–18. Public domain.
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Origen of AlexandriaAD 253
COMMENTARY ON THE GOSPEL OF JOHN 1:161
But since these are light as perceived by the sense, which are said in Moses to have come into existence on the fourth day, they are not the true light because they enlighten the things on the earth. The Savior, on the other hand, is the light of the spiritual world because he shines on those who are rational and intellectual, that their mind may see its proper visions. Now I mean he is the light of those rational souls which are in the sensible world, of which the Savior teaches us that he is the Maker, being, perhaps its directing and principal part, and, so to speak, the sun of the great Day of the Lord.
CyprianAD 258
Treatise XII. Three Books of Testimonies Against the Jews, TESTIMONIES AGAINST THE JEWS 12:3.61
The lust of possessions and money are not to be sought for. In Solomon, in Ecclesiastes: “He that loves silver shall not be satisfied with silver.” Also in Proverbs: “He who holds back the corn is cursed among the people; but blessing is on the head of him that communicates it.” Also in Isaiah: “Woe to them who join house to house, and lay field to field, that they may take away something from their neighbor. Will you dwell alone upon the earth?” Also, in Zephaniah: “They shall build houses, and shall not dwell in them; and they shall appoint vineyards, and shall not drink the wine of them, because the Day of the Lord is near.” Also in the Gospel according to Luke: “For what does it profit a man to make a gain of the whole world, but that he should lose himself?”
JeromeAD 420
Commentary on Zephaniah
(Verse 13, 14.) And their strength shall be for plunder, and their houses for desolation. And they shall build houses, but not inhabit them; and they shall plant vineyards, but not drink their wine. The great day of the Lord is near, it is near and hastens quickly. LXX: And their strength shall be for robbery, and their houses shall be destroyed. And they shall build houses, but shall not live in them; and they shall plant vineyards, but shall not drink their wine, for the great day of the Lord is near; it is near and hastens quickly. It is evident that, according to both captivities, their entire army has been cut down and their houses have been destroyed, and the fields and vineyards have been laid waste: and no longer will God delay his patience towards them. But when they spoke to the prophets, they said, this will be in the time to come, and for many days, a great and exceedingly swift day of the Lord will come upon them. According to the interpretation, however, when the time of judgment comes, whether for the death of each individual or the departure from the world: then all their strength will be turned to ruin, so that what was once strong and lifted up against the Lord will become weak and broken, turned to something better. Just as if someone were to rob the strength of a bandit, a pirate, and a thief, and render them weak, their weakness benefits them: for their weakened limbs, which they were previously not using well, will cease from evil work. And that which follows: 'And their houses become a desert,' many in the Church are building Zion in blood, and Jerusalem in iniquity, to whom such houses being destroyed benefits. Let us read Leviticus, where it is commanded to destroy a leprous house (Lev. 14). And because leprosy remains and spreads, its stones and wood and all dust are commanded to be thrown outside the city into an unclean place. But also in the beginning of Jeremiah, something such is written, 'Behold, I have given my words in your mouth: behold, I have set you this day over the nations and over the kingdoms: to root out, and to pull down, and to destroy, and to build, and to plant' (Jeremiah 1:9-10). The wicked construction is destroyed so that later a good construction may be built: the unjust plantation is uprooted so that a righteous plantation may be placed nearby. And in Solomon we read: It is better to dwell under the open sky than in a disputed house with iniquity, and in a new house (Prov. 21:9). As if God, therefore, brought ruin upon the homes of those who were fixed in their own filth and said in their hearts: The Lord will not do good, nor will he do evil. He does not allow them to dwell in leprous and impure houses, nor does he allow them to drink wine from the vines they have planted. For if they had planted the vine of Sorek and the chosen vineyard, they would have drunk their wine and become intoxicated with the patriarch Noah and Joseph at noon (Gen. 9 and 43). But because they said: The Lord will not do good, nor will he do evil (Deut. 32:32-33), and their vineyard was the vineyard of Sodom, and their offspring was from Gomorrah, their grapes were grapes of gall, and their clusters were bitter, their wine was the fury of dragons and the incurable madness of asps (Jer. 9:23), therefore they planted vineyards and will not drink their wine. And mystically it is said of Sodom and Gomorrah, that all their plantation perished. For if they had remained in what they had begun, so as to be as it were the paradise of God, and had not ended in evil, so as to be as it were the land of Egypt, their plantation would certainly have remained. Such a thing and that sounds above the Egyptians in the Psalms: He destroyed their vineyards with hail, and their mulberry trees with frost. (Ps. LXXVII, 47). Indeed, as a most merciful God, He killed and overturned all the Egyptian plantation and little trees, which have blood-like fruits rooted in Egypt, so that those who planted evilly may not drink and eat from them. The day of the Lord is near and very swift, to which no one can resist: it is near either because of eternity, since nothing is long to it, or because of the magnitude of punishment, since to the one who endures, the punishment that is to be inflicted never seems far away. Whether near, as we have said, when we depart from the world, and the death of each person will bring about the end of the world; and not only near, but also very swift, as the speed of his coming is shown in the fact that it is added, very swift.
CassiodorusAD 585
EXPOSITION OF THE PSALMS 6:1
With reference to that day the prophet Amos says, “Woe to them that desire the Day of the Lord. To what end is this Day of the Lord for you? The day itself is darkness and not light.” The prophet Zephaniah says the same thing: “The voice of the Day of the Lord is grim and bitter.” That is why the penitent now introduced before us earnestly supplicates in the ordered divisions of his prayer that he may not be convicted for his deeds on that day of judgment. What is more beneficial and farsighted for the person who could have no hope in his own deserts because of the sins which he has committed than to decide to pray to God’s fatherly love while in this world, where there is opportunity for repentance?
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Zephaniah 1:14 issues a dire and urgent prophecy concerning the impending "Day of the LORD," portraying it as a moment of swift and overwhelming divine judgment. The verse emphasizes the rapid approach of this day, marked by a terrifying divine voice and universal distress, where even the most powerful and valiant individuals will be rendered helpless, crying out in bitter despair. It serves as a stark warning of the inescapable consequences for a nation steeped in sin.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Zephaniah 1:14 employs several potent literary devices to convey its urgent and terrifying message. Repetition is prominently used with "is near, it is near," which creates a sense of immediate urgency and emphasizes the inevitability of the impending judgment. This serves to impress upon the audience the critical nature of the moment. Personification is evident in "the voice of the day of the LORD," where an abstract concept ("the day") is given a human attribute ("voice"), making the judgment seem active, audible, and imposing. This amplifies the terror and divine authority associated with the coming day. Hyperbole is suggested by "the mighty man shall cry there bitterly," implying that the judgment will be so overwhelming that even the most powerful and resilient individuals will be reduced to utter despair and lamentation, underscoring the absolute futility of human strength against divine wrath. The phrase "hasteth greatly" also functions as intensification, stressing the rapid and unstoppable progression of this divine intervention.
THEOLOGICAL AND THEMATIC CONNECTIONS
Zephaniah 1:14 powerfully articulates the Old Testament concept of the "Day of the LORD," a recurring theological motif that signifies a decisive intervention by God in human history to execute judgment and establish His righteous rule. While often referring to specific historical events like the Babylonian invasion for Judah, it also carries eschatological weight, pointing to a future, ultimate day of reckoning for all humanity. This verse underscores God's absolute sovereignty, His intolerance for sin, and the certainty of divine justice, reminding us that His patience is not infinite. It challenges any human presumption of security based on strength, wealth, or status, affirming that all will ultimately stand before the Lord.
REFLECTION AND APPLICATION
Zephaniah 1:14 serves as a timeless and sobering reminder of God's holiness and His unwavering commitment to justice. For us today, it calls for a profound seriousness about sin and a rejection of complacency. The "Day of the LORD," whether understood as a personal reckoning at death, a historical moment of divine intervention, or the ultimate eschatological judgment, is an inescapable reality. This verse challenges us to examine our lives: are we living in a way that reflects an awareness of God's ultimate authority? Are we relying on our own strength, status, or worldly possessions for security, or are we seeking refuge and salvation in the Lord? It compels us to cultivate spiritual vigilance and a readiness to meet our Creator, urging us to repent, turn from idolatry in all its forms (including the worship of self or material things), and live faithfully in light of His coming.
Questions for Reflection
FAQ
What is the "Day of the LORD" in Zephaniah?
Answer: In Zephaniah, the "Day of the LORD" primarily refers to God's impending judgment on Judah and Jerusalem, which would be carried out through the Babylonian invasion and subsequent exile. It is depicted as a specific, historical event (though also carrying broader eschatological implications) where God decisively intervenes to punish the nation for its idolatry, injustice, and spiritual apathy. It is a day of wrath, destruction, and darkness for the wicked, as described vividly in Zephaniah 1:15-18.
Why does Zephaniah emphasize the "mighty man" crying bitterly?
Answer: The emphasis on the "mighty man" (Hebrew: gibbôwr, a strong warrior or leader) crying bitterly highlights the universal and inescapable nature of God's judgment. It underscores that no one, regardless of their earthly power, strength, or status, will be able to withstand or escape the divine wrath. Their usual sources of confidence and security will prove utterly useless, leading to profound despair and lamentation. This serves to magnify the overwhelming power of God's judgment and the futility of human resistance against Him, echoing similar sentiments found in Revelation 6:15-17 concerning the final judgment.
CHRIST-CENTERED FULFILLMENT
While Zephaniah 1:14 vividly portrays a day of judgment and wrath, its ultimate fulfillment and resolution are found in Jesus Christ. The "Day of the LORD" that Zephaniah prophesied pointed to God's righteous judgment against sin, a judgment that ultimately fell upon Christ on the cross. He became the Lamb of God, who takes away the sin of the world (John 1:29), bearing the full weight of divine wrath so that those who believe in Him might be spared. For believers, the "Day of the LORD" is no longer a day of dread but a day of salvation and vindication, because Christ has already endured the bitter crying and the ultimate separation from God on their behalf (Matthew 27:46). The swiftness and certainty of the "Day of the LORD" now point to Christ's promised return, which will be equally sudden and decisive (Matthew 24:36-44), bringing final judgment for the unrepentant and eternal salvation for His redeemed. Thus, Zephaniah's warning compels us to seek refuge in Christ, who is our only hope and deliverance from the wrath to come (1 Thessalonians 1:10).