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 self-deifying pride been put to shame! איך, an expression of amazement at the tragical turn in her fate. The city filled with the joyful exulting of human beings has become the lair of wild beasts, and every one that passes by expresses his malicious delight in its ruin. Shâraq, to hiss, a common manifestation of scorn (cf. Mic 6:16; Jer 19:8). היניע יד, to swing the hand, embodying the thought, “Away with her, she has richly deserved her fate.” =Chap. 3=

Verses 1-4
To give still greater emphasis to his exhortation to repentance, the prophet turns to Jerusalem again, that he may once more hold up before the hardened sinners the abominations of this city, in which Jehovah daily proclaims His right, and shows the necessity for the judgment, as the only way that is left by which to secure salvation for Israel and for the whole world. Zep 3:1. “Woe to the refractory and polluted one, the oppressive city! Zep 3:2. She has not hearkened to the voice; not accepted discipline; not trusted in Jehovah; not drawn near to her God. Zep 3:3. ''Her princes are roaring lions in the midst of her; her judges evening wolves, who spare not for the morning. ''Zep 3:4. Her prophets boasters, men of treacheries: her priests desecrate that which is holy, to violence to the law.” The woe applies to the city of Jerusalem. That this is intended in Zep 3:1 is indisputably evident from the explanation which follows in Zep 3:2-4 of the predicates applied to the city addressed in Zep 3:1. By the position of the indeterminate predicates מוראה and נגאלה before the subject to which the hōi refers, the threat acquires greater emphasis. מוראה is not formed from the hophal of ראה (ἐπιφανής, lxx, Cyr., Cocc.), but is the participle kal of מרא = מרה or מרר, to straighten one's self, and hold one's self against a person, hence to be rebellious (see Delitzsch on Job, on Job 33:2, note). נגאלה, stained with sins and abominations (cf. Isa 59:3). Yōnâh does not mean columba, but oppressive (as in Jer 46:16; Jer 50:16, and Jer 25:38)), as a participle of yânâh to oppress (cf. Jer 22:3). These predicates are explained and vindicated in Zep 3:2-4, viz., first of all מוראה in Zep 3:2. She gives no heed to the voice, sc. of God in the law and in the words of the prophets (compare Jer 7:28, where קול יהוה occurs in the repetition of the first hemistich). The same thing is affirmed in the second clause, “she accepts no chastisement.” These two clauses describe the