King James Version

What Does Zephaniah 1:4 Mean?

Zephaniah 1:4 in the King James Version says “I will also stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant ...” — study this verse from Zephaniah chapter 1 with commentary, cross-references, and original Hebrew word analysis.

“I will also stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, and the name of the Chemarims with the priests;”

Zephaniah 1:4 · KJV

Context

2

I will utterly consume all things from off the land , saith the LORD. I will: Heb. By taking away I will make an end the land: Heb. the face of the land

3

I will consume man and beast; I will consume the fowls of the heaven, and the fishes of the sea, and the stumblingblocks with the wicked; and I will cut off man from off the land, saith the LORD. stumblingblocks: or, idols

4

I will also stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, and the name of the Chemarims with the priests;

5

And them that worship the host of heaven upon the housetops; and them that worship and that swear by the LORD, and that swear by Malcham; by the: or, to the LORD

6

And them that are turned back from the LORD; and those that have not sought the LORD, nor enquired for him.

Read Zephaniah 1 full chapter

Commentary

KJV Study Commentary
I will also stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem—After announcing universal judgment (verses 2-3), Zephaniah narrows focus to covenant people. The phrase stretch out mine hand (natah et-yadi, נָטָה אֶת־יָדִי) consistently signals divine judgment in Scripture (Exodus 7:5; Isaiah 5:25; Jeremiah 6:12; Ezekiel 6:14). God's outstretched hand brings both salvation (Exodus redemption) and judgment (upon covenant-breakers)—the same power that delivered Israel from Egypt now turns against rebellious Judah.

I will cut off the remnant of Baal from this place (ve-hikrati et-she'ar ha-Ba'al min ha-maqom ha-zeh, וְהִכְרַתִּי אֶת־שְׁאָר הַבַּעַל מִן־הַמָּקוֹם הַזֶּה)—Remarkably, even after centuries of reform attempts, Baal worship persisted as a "remnant" in Jerusalem. Baal, the Canaanite storm-god, represented agricultural fertility and prosperity. Israelites repeatedly syncretized Yahweh worship with Baal cult practices, violating the first commandment (Exodus 20:3-5). The verb karat (כָּרַת) means to cut off, destroy, eliminate—a strong term often used for covenant-breaking or capital punishment.

The name of the Chemarims with the priests—Kemarim (כְּמָרִים) refers to idolatrous priests who officiated at pagan shrines and high places (2 Kings 23:5; Hosea 10:5). The legitimate Levitical priests (kohanim, כֹּהֲנִים) had become corrupted, participating in or tolerating syncretistic worship. God promises to destroy both illegitimate pagan priests and corrupt Levitical priests who violated their sacred trust. Even religious professionals face judgment when they lead God's people into idolatry—a sobering warning for all spiritual leaders throughout history.

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Historical & Cultural Context

This verse specifically addresses Manasseh's legacy of Baal worship. During his 55-year reign (696-642 BC), Manasseh "built altars for Baal" (2 Kings 21:3), erected an Asherah pole in the temple, practiced child sacrifice, and consulted mediums. Though he repented late in life (2 Chronicles 33:12-13), his reforms couldn't undo generations of spiritual corruption. His son Amon (642-640 BC) reverted to paganism during his brief two-year reign before being assassinated.

Josiah (640-609 BC) implemented dramatic reforms after discovering the lost Book of the Law in 622 BC (2 Kings 22-23). He destroyed high places, smashed sacred stones, cut down Asherah poles, desecrated Topheth (where children were sacrificed), removed horses dedicated to the sun god, and executed idolatrous priests. Yet Zephaniah's prophecy suggests these reforms were incomplete or superficial—a "remnant of Baal" persisted even after Josiah's purge. External religious reform without heart transformation couldn't avert covenant judgment.

The phrase "the Chemarims" appears only here and 2 Kings 23:5 (describing priests Josiah removed) and Hosea 10:5. These were black-robed pagan priests who led worship at unauthorized shrines. That legitimate Levitical priests collaborated with them demonstrates how deeply syncretism had penetrated Judah's religious establishment. Similar corruption appears throughout Judah's history—from Jeroboam's golden calves (1 Kings 12:28-31) through the prophetic period, proving that institutional religion without genuine covenant faithfulness becomes worse than useless—it becomes an obstacle to knowing God.

Reflection Questions

  1. How does religious syncretism (mixing true worship with false practices) still threaten the church today?
  2. What does God's judgment on corrupt priests teach about the heightened accountability of spiritual leaders?
  3. In what ways might external religious reform or institutional changes mask persistent idolatry of the heart?

Original Language Analysis

Hebrew · 20 words
וְנָטִ֤יתִי1 of 20

“I will also stretch out”

H5186

to stretch or spread out; by implication, to bend away (including moral deflection); used in a great variety of application (as follows)

יָדִי֙2 of 20

“mine hand”

H3027

a hand (the open one [indicating power, means, direction, etc.], in distinction from h3709, the closed one); used (as noun, adverb, etc.) in a great v

עַל3 of 20
H5921

above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications

יְהוּדָ֔ה4 of 20

“upon Judah”

H3063

jehudah (or judah), the name of five israelites; also of the tribe descended from the first, and of its territory

וְעַ֖ל5 of 20
H5921

above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications

כָּל6 of 20
H3605

properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)

יוֹשְׁבֵ֣י7 of 20

“and upon all the inhabitants”

H3427

properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to dwell, to remain; causatively, to settle, to marry

יְרוּשָׁלִָ֑ם8 of 20

“of Jerusalem”

H3389

jerushalaim or jerushalem, the capital city of palestine

וְהִכְרַתִּ֞י9 of 20

“and I will cut off”

H3772

to cut (off, down or asunder); by implication, to destroy or consume; specifically, to covenant (i.e., make an alliance or bargain, originally by cutt

מִן10 of 20
H4480

properly, a part of; hence (prepositionally), from or out of in many senses

הַמָּק֤וֹם11 of 20

“from this place”

H4725

properly, a standing, i.e., a spot; but used widely of a locality (general or specific); also (figuratively) of a condition (of body or mind)

הַזֶּה֙12 of 20
H2088

the masculine demonstrative pronoun, this or that

אֶת13 of 20
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

שְׁאָ֣ר14 of 20

“the remnant”

H7605

a remainder

הַבַּ֔עַל15 of 20

“of Baal”

H1168

baal, a phoenician deity

אֶת16 of 20
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

שֵׁ֥ם17 of 20

“and the name”

H8034

an appellation, as a mark or memorial of individuality; by implication honor, authority, character

הַכְּמָרִ֖ים18 of 20

“of the Chemarims”

H3649

properly, an ascetic (as if shrunk with self-maceration), i.e., an idolatrous priest (only in plural)

עִם19 of 20
H5973

adverb or preposition, with (i.e., in conjunction with), in varied applications; specifically, equally with; often with prepositional prefix (and then

הַכֹּהֲנִֽים׃20 of 20

“with the priests”

H3548

literally one officiating, a priest; also (by courtesy) an acting priest (although a layman)

Study Guide

Historical Context

This verse is found in the book of Zephaniah. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Zephaniah 1:4 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Zephaniah 1:4 from Treasury of Scripture Knowledge

Hosea 10:5Micah 5:132 Kings 23:4-5Isaiah 14:26-272 Kings 21:13Jeremiah 6:12

Places in This Verse

JerusalemSettlement · Modern: Jerusalem · 31.78°N, 35.23°E955 verses across 37 books
View all places in Zephaniah 1 →

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