TRV
Translation
King James Version
At that time will I bring you again, even in the time that I gather you: for I will make you a name and a praise among all people of the earth, when I turn back your captivity before your eyes, saith the LORD.
KJV (with Strong's)
Complete Jewish Bible
When that time comes, I will bring you in; when that time comes, I will gather you and make you the object of fame and praise among all the peoples of the earth - when I restore your fortunes before your very eyes," says ADONAI.
Berean Standard Bible
At that time I will bring you in; yes, at that time I will gather you. For I will give you fame and praise among all the peoples of the earth when I restore your captives before your very eyes,” says the LORD.
American Standard Version
At that time will I bring you in, and at that time will I gather you; for I will make you a name and a praise among all the peoples of the earth, when I bring back your captivity before your eyes, saith Jehovah.
World English Bible Messianic
At that time will I bring you in, and at that time will I gather you; for I will give you honor and praise among all the peoples of the earth, when I restore your fortunes before your eyes, says the LORD.
Geneva Bible (1599)
At that time wil I bring you againe, and then wil I gather you: for I wil giue you a name and a praise among all people of the earth, when I turne backe your captiuitie before your eyes, saith the Lord.
Young's Literal Translation
At that time I bring you in, Even at the time of My assembling you, For I give you for a name, and for a praise, Among all peoples of the land, In My turning back to your captivity before your eyes, said Jehovah!
Study This Verse
Commentary on Zephaniah 3 verses 14–20
14 ¶ Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem.
15 The LORD hath taken away thy judgments, he hath cast out thine enemy: the king of Israel, even the LORD, is in the midst of thee: thou shalt not see evil any more.
16 In that day it shall be said to Jerusalem, Fear thou not: and to Zion, Let not thine hands be slack.
17 The LORD thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing.
18 I will gather them that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden.
19 Behold, at that time I will undo all that afflict thee: and I will save her that halteth, and gather her that was driven out; and I will get them praise and fame in every land where they have been put to shame.
20 At that time will I bring you again, even in the time that I gather you: for I will make you a name and a praise among all people of the earth, when I turn back your captivity before your eyes, saith the LORD.
After the promises of the taking away of sin, here follow promises of the taking away of trouble; for when the cause is removed the effect will cease. What makes a people holy will make them happy of course. The precious promises here made to the purified people were to have their full accomplishment in the comforts of the gospel, in the hope, and much more in the enjoyment, of which, they are here called upon, 1. To rejoice and sing (Zep 3:14): Sing, O daughter of Zion! sing for joy; Shout, O Israel! in a holy transport and exultation; be glad and rejoice with all the heart; let the joy be inward, let it be great. Those that love God with all their heart have occasion with all their heart to rejoice in him. It was promised (Zep 3:13) that their sins should be mortified and their fears silenced, and then follows, Sing and rejoice. Note, Those that reform have cause to rejoice, whereas Israel cannot rejoice for joy as other people, while she goes a whoring from her God. God's promises, applied by faith, furnish the saints with constant and abundant matter for joy; they are filled with joy and peace in believing them. 2. To throw off all their discouragements (Zep 3:16): In that day it shall be said to Jerusalem (God will say it by his prophets, by his providences, their neighbours shall say it, they shall say it to one another), "Fear thou not, be not disposed to fear, do not easily admit the impressions of it; when things are bad, fear not their being worse, but hope they will mend; frighten not thyself upon every occasion. Let not thy hands be slack or faint; wring not thy hands in despair; drop not thy hands in despondence; disfit not thyself for thy work and warfare by giving way to doubts and fears. Pluck up thy spirits, and, in token of that, lift up thy hands, the hands that hung down, Heb 12:12; Isa 35:3. Lift up thy hands in prayer to God; lift up thy hands to help thyself." Fear makes the hands slack, but faith and hope make them vigorous, and the joy of the Lord will be our strength both for doing and suffering.
Let us now see what these precious promises are which are here made to the people of God, for the banishing of their griefs and fears and the encouraging of their hopes and joys; and to us are these promises made as well as to them.
I. An end shall be put to all their troubles and distresses (Zep 3:15): "The Lord has taken away thy judgments, has removed all the calamities thou hast been groaning under, which were the punishments of thy sin; the noise of war shall be silenced, the reproach of famine done away, and the captivity brought back. Though some grievances remain, they shall be only afflictions, and not judgments, for sin shall be pardoned. He has cast out thy enemy, that has thrust himself into thy land, and triumphed over thee. He has swept out thy enemy" (so some read it), "as dirt is swept out of the house to the dunghill." When they sweep out their sins with the besom of reformation God will sweep out their enemies with the besom of destruction. If they should need correction, they shall fall into the hands of the Lord, whose mercies are great, and shall not again fall into the hands of man, whose tender mercies are cruel: "Thou shalt not see evil any more, not such evil days as thou hast seen." Note, The way to get clear of the evil of trouble is to keep clear from the evil of sin; and to those that do so trouble has no real evil in it.
II. God will give them the tokens of his presence with them; though he has long seemed to stand at a distance (they having provoked him to withdraw), he will make it to appear that he is with them of a truth: "The Lord is in the midst of thee, O Zion! of thee, O Jerusalem! as the sun in the centre of the universe, to diffuse his light and influence upon every part. He is in the midst of thee, to preside in all thy affairs and to take care of all thy interests." And, 1. "He is the King of Israel (Zep 3:15) and is in the midst of thee as a king in the midst of his people." With an eye to this, our Lord Jesus is called the King of Israel (Joh 1:49); and he is, and will be, in the midst of his church always, even to the end of the world, to receive the homage of his subjects, and to give out his favours to them, even where but two or three are gathered together in his name. 2. "He is the Lord thy God, thine in covenant, and he is in the midst of thee as thy God, whom thou hast an interest in and whose own thou art. He has put himself into dear relations to thee, laid himself by promise under obligations to thee, and, that thou mayest have abundant comfort in both, he is in the midst of thee, nigh at hand to answer both." 3. "He that is in the midst of thee as thy God and King is mighty, is almighty, is able to do all that for thee that thou needest and canst desire." 4. "He has engaged his power for thy succour: He will save. He will be Jesus, will answer the name, for he will save his people from their sins."
III. God will take delight in them, and in doing them good. The expressions of this are very lively and affecting (Zep 3:17): He will rejoice over thee with joy, will not only be well pleased with thee, upon thy repentance and reformation, and take thee into favour, but will take a complacency in thee, as the bridegroom does in his bride, or the bride in her ornaments, Isa 62:3-5. The conversion of sinners and the consolation of saints are the joy of angels, for they are the joy of God him-self. The church should be the joy of the whole earth (Psa 48:2), for it is the joy of the whole heaven. He will rest in his love, will be silent in his love, so the word is. "I will not rebuke thee as I have done, for thy sins; I will acquiesce in thee, and in my relation to thee." I know not where there is the like expression of Christ's love to his church, unless in that song of songs, Sol 4:9, Thou hast ravished my heart, my sister, my spouse, with one of thy eyes. O the condescensions of divine grace! The great God not only loves his saints, but he loves to love them, is pleased that he has pitched upon these objects of his love. He will joy over them with singing. He that is grieved for the sin of sinners rejoices in the graces and services of the saints, and is ready to express that joy by singing over them. The Lord takes pleasure in those that fear him, and in them Jesus Christ will shortly be glorified and admired.
IV. God will comfort Zion's mourners, who sympathize with her in her griefs, and will wipe away their tears (Zep 3:18): I will gather those who are sorrowful for the solemn assemblies, to whom the reproach of it was a burden. See, 1. Who those are whom God will rejoice in and make to rejoice. They are such as are sorrowful. Those only must expect to reap in joy that sow in tears. The sorrowful now shall be for ever joyful. 2. What is the great matter of sorrow to Zion's mourners, when Zion is in mourning. Many are her calamities. The city is ruined, and the palaces are demolished; trade is at an end, and the administration of public justice; but all these are nothing to them in comparison with the desolations of the sanctuary, the destruction of the temple and the altar, to attend on which, in solemn feasts, all Israel used to come together three times a year. It is for those sacred solemn assemblies that they are sorrowful, (1.) Because they are dispersed; there is no temple to come up to, or, if there were, no people to come up to it; so that the solemn feasts and sabbaths are forgotten in Zion, Lam 2:6. Note, The restraining of public assemblies for religious worship, the scattering of them by their enemies, or the forsaking of them by their friends, so that either there are no assemblies or not solemn ones, is a very sorrowful thing to all good people. If the ways of Zion mourn, the sons of Zion mourn too. And hereby they make it to appear that they are indeed of Zion, living members of that body with the grievances of which they are so sensibly affected. (2.) Because they are despised; the reproach of the solemn assemblies is a burden to them. It had been the lot of the solemn assemblies to lie under a great deal of reproach. Satan and his instruments having a particular spite at them, as the great support of the interest of God's kingdom among men. Black and odious characters have been put upon those assemblies; and this is a burden to all those that have a cordial concern for the glory of God and the welfare of the souls of men. They reckon that the reproaches of those who reproach the solemn assemblies fall upon them, fall foul upon them.
V. God will recover the captives out of the hands of their oppressors, and bring home the banished that seemed to be expelled, Zep 3:19, Zep 3:20. 1. Their enemies shall be disabled to detain them in bondage: "At that time I will undo all that afflict thee, will break their power, and blast their counsels, so that they shall be forced to surrender the prey they have taken." Conficiam - I will take them to task; "I will be doing with them shortly, and so as to make an end of them." Note, Those that abuse and oppress God's people take the ready way to undo themselves. 2. They shall be enabled to assert and recover their liberty, and all the difficulties in the way of it shall be surmounted. Is the church weak and wounded? I will save her that halts, as was promised, Mic 4:7. He will help her when she cannot help herself; even the lame shall take the prey, Isa 33:23. Is she dispersed, and not likely to incorporate for her common benefit? I will gather her that was driven out, and bring her again at the time that I gather her. One act of mercy and grace shall serve both to collect them out of their dispersions and to conduct them to their own land. When the people's hearts are prepared, the work will be done suddenly; and who can hinder it if God undertake to effect it? "I will turn back your captivity before your eyes, saith the Lord; you shall plainly discern the hand of God in it, and say, This is the Lord's doing."
VI. God will by all this put honour upon them and gain them respect from all about them. Israel was at first made high above all nations in praise and fame, Deu 26:19. The reproach brought upon them was therefore one of the sorest of their grievances (nothing cuts deeper to those that are in honour than disgrace does); and therefore when God returns, in mercy, to his church, it is here promised that she shall regain her credit; all the reproach shall be for ever rolled way, as Israel's at Gilgal, Jos 5:9. The church shall be as honourable as ever she had been despicable. 1. Even those that reproached her shall be made to respect her: "I will get them praise and fame in every land, where they have been put to shame, that the same who were the witnesses of their disgrace may see cause to change their mind concerning them." Those that said, "This is Zion whom no man looks after," shall say, "This is Zion whom the great God looks after." And she that was looked upon to be the offscouring of the earth now appears to be the darling of heaven. 2. Even those that never knew her shall be brought to honour her (Zep 3:20): I will make you a name and a praise among all people of the earth. So the Jewish church was when the fear of the Jews fell upon their neighbours (Est 8:17), and some of all nations said, we will go with you, for we have heard that God is with you, Zac 8:23. So the Christian church was when it was made to flourish in the world, for there is that in it which may justly recommend it to the value and esteem of all the people of the earth. And so the universal church of the firstborn will be in the great day, when the saints shall be brought together to Christ, that he may be admired and glorified in them, and they admired and glorified in him before angels and men. Then will God's Israel be made a name and a praise to eternity.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–20. Public domain.
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JeromeAD 420
Commentary on Zephaniah
Verse 19, 20: Behold, I will kill all those who have afflicted you at that time; and I will save the lame, and gather her who was cast out; and I will make them a praise and a name in all the earth's confusion. In the time when I bring you; and in the time when I gather you: for I will give you a name and a praise to all the peoples of the earth, when I turn your captivity before your eyes, says the Lord. LXX: Behold, I will do in you, for you, at that time, and I will save the oppressed, and I will receive the rejected, and I will place them in glory, and those who are named in all the earth. And they will be confounded at that time, when I have done well to you: and at the time when I have received you, for I will give you a name, and glory among all the peoples of the earth; when I turn your captivity before you, says the Lord. And this is the synagogue that does not limp, but is cut off on both feet, promising itself in the coming of its Christ, whom it hopes to come: and it thinks that all the nations that have afflicted Israel will be destroyed by the Lord, and the synagogue will be saved, and the one who had received the bill of divorce will be gathered, and they will be placed in praise, and in the name in all the land of their captivity, where they were previously confused. And this happened during the time when the captivity of Jerusalem had been reduced, and the temple had been rebuilt, and the remaining order of ceremonies had been observed. She promises this to herself, and therefore does not repent, and while she hopes for uncertain things, she loses certain salvation. I am not surprised that the synagogue says these things, which, because it does not receive Christ, it hurts its eyes, and when it winks, it is not loved by Jacob, and when Rachel succeeds, it is neglected (Gen. XXIX). I marvel at the Christians, or rather semi-Jews, who claim to be of the Church and profess those things which, if true, we believe in vain in Christ, and all our sacraments are taken away, and we are more miserable than all men, believing in him who did not come. But since our hope is certain and the vows of the Jews are empty, according to the earlier understanding, let us now weave the present and final chapter and let us bring forth the testimony of Jesus son of Sirach: He who casts a stone high, casts it upon his own head (Eccl. XXIII). For indeed, because Zion and Jerusalem are situated on high, whoever detracts from Zion and Jerusalem and hurls stones of contempt at them, casts them upon his own head; and their reproach will return upon his own head. And his pain and wickedness will descend upon his own head. How many today reproach the souls that seek God's mysteries, that desire to see His peace, and say: He is insane and drunk, and full of wine; he avoids the company of men; he spurns pleasure; he considers gold as mud; he loves only poverty. But those who are unbelievers even reproach the cross of Christ to Him, even though when they see Him in distress and temptation, they say: Where are Your mercies and the justice that You have wrought? What shall I say concerning unbelievers, when certain leaders of the Churches reproach such men and consider their lives folly, and do not praise their present conduct, but reproach their old sins? Nor do they hear that it is commanded: Do not reproach a man who turns away from his sins (Eccl. VIII). Woe therefore to him who brought reproach and took it upon himself, and surrendered himself to such a duty, to slander Zion and the city of God. For by this injury, the Lord is the avenger of his own city, and he will say to Zion: Behold, I will do in you for your sake, that is, I will do your vengeance, and I will save the afflicted, or as it is said in Greek, the oppressed; so that the meaning may be: I will save her, who at present is like a grape and an olive, so pressed and afflicted by trials and troubles, as if she were crushed and pressed by a winepress and a beam, in order to make wine and oil, and Jesus would drink of the wine in the kingdom of his Father; but he would be anointed with the oil by his fellow partakers. I think that because of the expression of such wine and oil, Job suffered many things; but after he had made wine and oil, he heard from the Lord, 'Do you think that I have responded to you in any other way, except that you may appear just?' (Job 40:70). As if he were speaking to a grape and an olive; Do you think that I have pressed and afflicted and crushed you in any other way, except that I may extract wine and oil from you? It follows: And I will receive her who was rejected. It seems that God repels us when he allows temptation. Hence Job says, 'The visitation of the Lord has looked upon me' (Job 10:12). And not only do the just speak, saying, 'But now you have repelled and confounded us,' as it is written in the forty-third psalm, but the Lord and Savior himself, speaking in the person of the man he had assumed, says, 'But you have repelled and despised: you have delayed your Christ; you have overthrown the testament of your servant.' But the identity of the righteous person is confirmed in the 43rd psalm, which says: Now you have rejected and humiliated us, but all these things have come upon us, and we have not forgotten you, nor have we acted unjustly in your covenant; our heart has not turned back. Therefore, the Lord will receive her who appeared cast down in temptations, and he will place them in glory and make them renowned throughout the earth, namely, the children of the Church, who have been manifested and rejected. But who else can we understand as children of the Church, if not the apostles? Look at Peter and Paul and Matthew and John; and consider this that was promised to Abraham: I will magnify your name, accomplished in them by their works. Every day their names are mentioned in the Church, every day their names are magnified: not because it benefits them to be mentioned by us in the Church, but because by magnifying their names and reading what they wrote, we obtain salvation. In that time, he says, when the repulsed attack had been undertaken, and his sons had been placed in glory (for the Lord glorifies in his athletes, when he sees them crowned, just as he gloried against the devil concerning Job), so the Apostle, rejoicing in the progress of his disciples, says: Even through your glory, those who were your adversaries will be confounded, and they who had hurled reproach against you will see those whom they had considered miserable to be happy, and those whom they had regarded as poor and lowly to become powerful and glorious. Then they will see their captivity, by which they had been subjected to a harsh rule in this world, being brought back to heavenly Jerusalem; and they themselves rising to eternal shame and confusion. Grant us, Jesus Christ, who are expressed and afflicted and rejected in this world, that you may receive us and place us in glory: may confusion prevail in the time of his remaining, may his idle words cease, may his poisons become dull, and may his confusion lead to salvation. This according to the Septuagint. However, the Hebrew text does not require much explanation because, apart from the beginning that we mentioned at the end of the previous chapter, it does not differ significantly from their translation.
Theodoret of CyrusAD 458
COMMENTARY ON ZEPHANIAH 3:19-20
The salvation of human beings rests with divine lovingkindness alone: we do not earn it as the wages of righteousness; rather, it is a gift of divine goodness. Hence the Lord says, “on your behalf I shall save and welcome” and make my own what has become another’s, render it conspicuous, make it more famous than all others, free it from its former shame, and from being captives and slaves I shall make them free people and my own. Now, as I have said, this he both made a gift of to those returning from Babylon at that time and also granted to all people later. We who were once in thrall to the devil but are now freed from that harsh captivity and unmindful of the error of polytheism have become God’s own, being famous beyond pagans and barbarians, according to the prophecy, and we who were once far off have become near, according to the divine apostle.
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 3:20 culminates the prophet's message of hope, declaring God's unwavering promise to restore His scattered people. It foretells a future time when the Lord will actively gather His exiled remnant, reverse their captivity, and elevate them to a position of honor and renown among all nations of the earth. This divine act of redemption will be a visible testament to God's faithfulness and sovereign power, transforming their shame into global praise.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Zephaniah 3:20 employs several powerful literary devices to convey its message of hope and certainty. Repetition is evident in the phrase "At that time... in the time," which serves to emphasize the definite and divinely appointed moment of restoration. Parallelism is also present, particularly in "bring you [again], even in the time that I gather you," where "bring" and "gather" reinforce the comprehensive nature of God's reassembling of His people. Another instance is "a name and a praise," which are two complementary terms that together amplify the concept of renown and honor. The phrase "before your eyes" is a form of Anthropomorphism or vivid imagery, making the divine act of reversing captivity tangible and immediate for the audience, underscoring its undeniable reality. Finally, the concluding declaration, "saith the LORD," functions as a Divine Oracle, a common prophetic device that authenticates the message as directly from God, lending it ultimate authority, infallibility, and certainty.
THEOLOGICAL AND THEMATIC CONNECTIONS
Zephaniah 3:20 stands as a powerful testament to God's unwavering faithfulness and His ultimate redemptive plan for His people. It articulates a profound theological truth: even after periods of severe judgment and discipline, God's covenant promises endure. The reversal of captivity and the granting of a "name and a praise" are not merely political or nationalistic aspirations but deeply theological acts that demonstrate God's sovereignty over history and His commitment to His chosen people. This promise extends beyond a physical return from exile, pointing to a spiritual restoration and an ultimate glorification where God's people become a beacon of His glory to all nations, fulfilling the original Abrahamic promise of blessing to the world. It underscores that God's ultimate purpose is not merely punishment, but the restoration of His people for His own glory, making them a visible expression of His redemptive power.
REFLECTION AND APPLICATION
Zephaniah 3:20 offers profound comfort and enduring hope for believers across all generations. It reminds us that our God is a God of restoration, capable of reversing even the most dire circumstances and transforming shame into glory. In times of personal or collective struggle, when we feel scattered, captive to sin, or disgraced by our failures, this verse assures us that God's ultimate desire is to gather, heal, and elevate. It encourages us to trust in His perfect timing and His sovereign power, knowing that He sees our afflictions and has a plan for our complete redemption. Just as He promised to make His ancient people a "name and a praise," He works to make His Church a testament to His grace in the world. Our trials, though painful, can ultimately serve as a backdrop against which God's restorative power shines brightest, leading to His greater glory and our ultimate exaltation in Him. This truth calls us to live with patient endurance, confident in the unfailing promises of the Lord.
Questions for Reflection
FAQ
What is the significance of "a name and a praise" in Zephaniah 3:20?
Answer: The phrase "a name and a praise" (Hebrew: shêm v'tᵉhillâh) is highly significant. In ancient Near Eastern culture, a "name" represented one's reputation, character, and identity. To lose one's name was to suffer disgrace. To be given "a name" by God meant a restoration of honor, dignity, and a distinguished identity among nations. "Praise" (Hebrew: tᵉhillâh) refers to glory, renown, or a song of praise. Together, these terms signify that God's restored people would not only regain their former standing but would be elevated to a position of global admiration and recognition. This renown would not be for their own sake, but as a visible testimony to the power, faithfulness, and redemptive work of the Lord, making them a living hymn of praise to Him among all peoples of the earth. This echoes the broader biblical theme of God's people existing to declare His praises.
How does this prophecy relate to the historical return from Babylonian exile?
Answer: While Zephaniah 3:20 certainly finds a partial fulfillment in the historical return of the Jewish people from Babylonian exile under Cyrus the Great (as recorded in Ezra 1-2), many scholars agree that its language points to an even grander, ultimate fulfillment. The return from Babylon was a significant event, but Israel did not fully become "a name and a praise among all people of the earth" in the way described, nor did they experience a complete and final reversal of all captivity. The prophecy's scope, including the gathering from "all people of the earth" and the promise of perpetual renown, suggests a future, eschatological fulfillment, perhaps encompassing the ultimate restoration of Israel in the end times and the full establishment of God's kingdom, where the Lord's glory is fully manifest through His people. This ultimate gathering is a consistent theme in prophetic literature, often linked to the Messianic age.
CHRIST-CENTERED FULFILLMENT
Zephaniah 3:20, with its glorious promise of God gathering His scattered people, reversing their captivity, and making them "a name and a praise among all people of the earth," finds its ultimate and most profound fulfillment in Jesus Christ and His Church. While the prophecy initially pointed to a physical restoration of Israel, the New Testament reveals that Christ is the true Israel, and through Him, God's people are gathered not just geographically, but spiritually from every tribe, tongue, people, and nation. The "captivity" that Christ reverses is not merely physical exile, but the bondage of sin and death, liberating His people from spiritual slavery (as seen in John 8:36). Through His atoning sacrifice and resurrection, believers are given a new identity and a new "name" – they are called children of God, citizens of heaven, and members of Christ's body (Ephesians 2:19-22). The Church, comprised of both Jew and Gentile united in Christ, becomes the "praise" of God among all people, a living testament to His redemptive power and grace (1 Peter 2:9). This spiritual gathering and exaltation foreshadows the ultimate, visible fulfillment when Christ returns, and His redeemed people, the New Jerusalem, will dwell with God, a glorious "name and a praise" for all eternity, with no more tears or suffering (Revelation 21:2-4).