King James Version

What Does Zephaniah 3:11 Mean?

Zephaniah 3:11 in the King James Version says “In that day shalt thou not be ashamed for all thy doings, wherein thou hast transgressed against me: for then I will tak...” — study this verse from Zephaniah chapter 3 with commentary, cross-references, and original Hebrew word analysis.

“In that day shalt thou not be ashamed for all thy doings, wherein thou hast transgressed against me: for then I will take away out of the midst of thee them that rejoice in thy pride, and thou shalt no more be haughty because of my holy mountain. because: Heb. in my holy”

Zephaniah 3:11 · KJV

Context

9

For then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent. language: Heb. lip consent: Heb. shoulder

10

From beyond the rivers of Ethiopia my suppliants, even the daughter of my dispersed, shall bring mine offering.

11

In that day shalt thou not be ashamed for all thy doings, wherein thou hast transgressed against me: for then I will take away out of the midst of thee them that rejoice in thy pride, and thou shalt no more be haughty because of my holy mountain. because: Heb. in my holy

12

I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the LORD.

13

The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them afraid.

Read Zephaniah 3 full chapter

Commentary

KJV Study Commentary
In that day shalt thou not be ashamed for all thy doings, wherein thou hast transgressed against me—"that day" (bayom hahu, בַּיּוֹם הַהוּא) references the eschatological restoration following judgment. "Not be ashamed" (lo tevoshi, לֹא תֵבוֹשִׁי) promises removal of disgrace and guilt accompanying sin. "All thy doings, wherein thou hast transgressed" (kol alilotayikh asher pasha'at bi, כָּל־עֲלִילוֹתַיִךְ אֲשֶׁר פָּשַׁעַתְּ־בִּי) acknowledges comprehensive covenant violation—Jerusalem's sins merited permanent shame, but God promises its removal. This isn't minimizing sin but announcing complete atonement and forgiveness.

For then I will take away out of the midst of thee them that rejoice in thy pride—God explains how shame is removed: by purging the proud. "Take away" (asir, אָסִיר) means to remove, take out, put aside. "Out of the midst of thee" (mikirbek, מִקִּרְבֵּךְ) reverses the language of God dwelling "in the midst" (3:5, 15, 17)—the proud are expelled from the community. "Them that rejoice in thy pride" (alizey ga'avatekh, עַלִּיזֵי גַּאֲוָתֵךְ) describes those who exult in arrogance. Ga'avah (גַּאֲוָה) means pride, arrogance, or presumption—the root sin behind all others. These are people who rejoice in self-exaltation, boasting in privilege without corresponding righteousness.

And thou shalt no more be haughty because of my holy mountain—lo tosiphi legabheah be-har qodshi (לֹא־תוֹסִפִי לְגָבְהָהּ בְּהַר קָדְשִׁי) promises permanent removal of pride connected to covenant privilege. "Holy mountain" refers to Zion/Jerusalem, God's chosen dwelling. Judah had pridefully presumed on election: possessing God's temple, law, and covenant made them proud while lacking corresponding obedience. This presumptuous pride brought judgment. The purified remnant will possess humble gratitude, not arrogant presumption. Paul warns against similar pride: Gentile Christians shouldn't boast against cut-off branches (Romans 11:18-22). All covenant privilege should produce humility and grateful obedience, never self-exalting pride.

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Historical & Cultural Context

Jerusalem's pride in covenant privilege permeates the prophets' indictments. Jeremiah confronted false confidence in the temple: "Trust ye not in lying words, saying, The temple of the LORD, The temple of the LORD" (Jeremiah 7:4). The people believed possessing God's sanctuary guaranteed protection regardless of behavior. Micah condemned similar presumption: "Is not the LORD among us? none evil can come upon us" (Micah 3:11). This was theological truth twisted into excuse for sin—yes, God dwells among His people, but that increases rather than decreases accountability.

The exile purged this proud presumption. When Babylon destroyed the temple and exiled the population (586 BC), it shattered false confidence in automatic protection based on covenant status. The humbled remnant that returned (538 BC onward) showed different character: broken, dependent, trusting God's mercy rather than claiming entitlement. Ezra and Nehemiah record their humble prayers confessing sin and acknowledging they deserved judgment (Ezra 9:6-15, Nehemiah 9:6-37). This was the purified remnant from whom the Messiah would come.

The warning remains relevant. Churches and believers can pridefully presume on orthodox doctrine, denominational heritage, or religious activity while lacking corresponding obedience and humility. Jesus confronted this in first-century Judaism: "We have Abraham to our father" (Matthew 3:9, John 8:39)—presuming ethnic/religious privilege guaranteed standing with God. Paul addresses similar pride in Romans 2:17-29: possessing the law means nothing without obeying it. Covenant privilege should produce humble gratitude and faithful obedience, never proud presumption.

Reflection Questions

  1. In what ways might contemporary believers or churches pridefully presume on theological knowledge, denominational heritage, or religious heritage while lacking humble obedience?
  2. How does God's promise to remove those who "rejoice in pride" warn against self-exalting attitudes within the covenant community?
  3. What is the difference between appropriate joy in God's grace and election versus inappropriate pride in privilege or status?

Original Language Analysis

Hebrew · 21 words
בַּיּ֣וֹם1 of 21

“In that day”

H3117

a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an asso

הַה֗וּא2 of 21
H1931

he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demo

לֹ֤א3 of 21
H3808

not (the simple or abs. negation); by implication, no; often used with other particles

תֵב֙וֹשִׁי֙4 of 21

“shalt thou not be ashamed”

H954

properly, to pale, i.e., by implication to be ashamed; also (by implication) to be disappointed or delayed

מִכֹּ֣ל5 of 21
H3605

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

עֲלִילֹתַ֔יִךְ6 of 21

“for all thy doings”

H5949

an exploit (of god), or a performance (of man, often in a bad sense); by implication, an opportunity

אֲשֶׁ֥ר7 of 21
H834

who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc

פָּשַׁ֖עַתְּ8 of 21

“wherein thou hast transgressed”

H6586

to break away (from just authority), i.e., trespass, apostatize, quarrel

בִּ֑י9 of 21
H0
כִּי10 of 21
H3588

(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed

אָ֣ז׀11 of 21
H227

at that time or place; also as a conjunction, therefore

אָסִ֣יר12 of 21

“against me for then I will take away”

H5493

to turn off (literally or figuratively)

מִקִּרְבֵּ֗ךְ13 of 21

“out of the midst”

H7130

properly, the nearest part, i.e., the center, whether literal, figurative or adverbial (especially with preposition)

עַלִּיזֵי֙14 of 21

“of thee them that rejoice”

H5947

exultant

גַּאֲוָתֵ֔ךְ15 of 21

“in thy pride”

H1346

arrogance or majesty; by implication, (concretely) ornament

וְלֹֽא16 of 21
H3808

not (the simple or abs. negation); by implication, no; often used with other particles

תוֹסִ֧פִי17 of 21

“and thou shalt no more”

H3254

to add or augment (often adverbial, to continue to do a thing)

לְגָבְהָ֛ה18 of 21

“be haughty”

H1361

to soar, i.e., be lofty; figuratively, to be haughty

ע֖וֹד19 of 21
H5750

properly, iteration or continuance; used only adverbially (with or without preposition), again, repeatedly, still, more

בְּהַ֥ר20 of 21

“mountain”

H2022

a mountain or range of hills (sometimes used figuratively)

קָדְשִֽׁי׃21 of 21

“because of my holy”

H6944

a sacred place or thing; rarely abstract, sanctity

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 3:11 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 3:11 from Treasury of Scripture Knowledge

Isaiah 54:4Isaiah 11:9Joel 2:26-27Isaiah 61:7Romans 9:33Matthew 3:9

Places in This Verse

JerusalemSettlement · Modern: Jerusalem · 31.78°N, 35.23°E955 verses across 37 books
View all places in Zephaniah 3 →

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