Chú giải chương
Zephaniah Chương 1
서론
Introduction
简体中文
bản gốc tiếng anh
INTRODUCTION
ZEPHANIAH, ninth in order of the minor prophets, prophesied "in the days of Josiah"
(Zep 1:1),
that is, between 642 and 611 B.C. The name means "Jehovah hath guarded," literally, "hidden"
(Ps 27:5; 83:3).
The specification in the introductory heading, of not only his father, but also his grandfather, and great-grandfather, and great-great-grandfather, implies that the latter were persons of note, or else the design was to distinguish him from another Zephaniah of note at the time of the captivity. The Jews' supposition, that persons recorded as a prophet's ancestors were themselves endowed with the prophetic spirit, seems groundless. There is no impossibility of the Hezekiah, who was Zephaniah's great-great-grandfather, being King Hezekiah as to the number of generations; for Hezekiah's reign of twenty-nine years, and his successor's reign of fifty-five years, admit of four generations interposing between. Yet the omission of the designation, "king of Judah," is fatal to the theory (compare
Pr 25:1; Isa 38:9).
He must have flourished in the earlier part of Josiah's reign. In
Zep 2:13-15
he foretells the doom of Nineveh, which happened in 625 B.C.; and in
Zep 1:4
he denounces various forms of idolatry, and specially that of Baal. Now Josiah's reformation began in the twelfth and was completed in the eighteenth year of his reign. Zephaniah, therefore, in denouncing Baal worship, co-operated with that good king in his efforts, and so must have prophesied somewhere between the twelfth and eighteenth years of his reign. The silence of the historical books is no argument against this, as it would equally apply against Jeremiah's prophetical existence at the same time. Jewish tradition says that Zephaniah had for his colleagues Jeremiah, whose sphere of labor was the thoroughfares and market places, and Huldah the prophetess, who exercised her vocation in the college in Jerusalem.
The prophecy begins with the nation's sin and the fearful retribution coming at the hands of the Chaldeans. These are not mentioned by name, as in Jeremiah; for the prophecies of the latter, being nearer the fulfilment, become more explicit than those of an earlier date. The second chapter dooms the persecuting states in the neighborhood as well as Judea itself. The third chapter denounces Jerusalem, but concludes with the promise of her joyful re-establishment in the theocracy.
The style, though not generally sublime, is graphic and vivid in details (compare
Zep 1:4-12).
The language is pure, and free from Aramaisms. There are occasional coincidences with former prophets (compare
Zep 2:14, with Isa 34:11;
Zep 2:15, with Isa 47:8;
Zep 3:10, with Isa 18:1;
Zep 2:8, with Isa 16:6;
also
Zep 1:5, with Jer 8:2;
Zep 1:12, with Jer 48:11).
Such coincidences in part arise from the phraseology of Hebrew prophetic poetry being the common language of the inspired brotherhood. The New Testament, at
Ro 15:6,
seems to refer to
Zep 3:9.
1
Zep 1:1-18.
简体中文
番 1:1-18。
神因犹大的偶像崇拜与对他的轻忽而施严厉审判，审判之速至，以及无法逃脱。
1. 约西亚的日子——他们的偶像崇拜若是在先前的诸王之下发生，他们还可以说，我们的王强迫我们行这行那。但在约西亚之下——他竭尽全力改革他们——他们就没有这样的借口了。
亚们的儿子——那偶像崇拜者，犹太人宁可紧抓其恶习，也不学他儿子约西亚的善范，可见他们在罪中何其顽梗。
犹大——以色列十支派在此之前已被掳去。
bản gốc tiếng anh
Zep 1:1-18.
GOD'S SEVERE JUDGMENT ON JUDAH FOR ITS IDOLATRY AND NEGLECT OF HIM: THE RAPID APPROACH OF THE JUDGMENT, AND THE IMPOSSIBILITY OF ESCAPE.
1. days of Josiah--Had their idolatries been under former kings, they might have said, Our kings have forced us to this and that. But under Josiah, who did all in his power to reform them, they have no such excuse.
son of Amon--the idolater, whose bad practices the Jews clung to, rather than the good example of Josiah, his son; so incorrigible were they in sin.
Judah--Israel's ten tribes had gone into captivity before this.
2
Không có tiêu đề
简体中文
2. 剪除——来自一意为“扫除”或“完全刮去”的词根。参耶 8:13 旁注 以及此处。
从地上——即犹大地。
bản gốc tiếng anh
2. utterly consume--from a root to "sweep away," or "scrape off utterly." See
Jer 8:13,
Margin, and here.
from off the land--of Judah.
3
Không có tiêu đề
简体中文
3. 在此详细列举“这一切”（番 1:2；参赛 9:10；何 4:3）。
绊脚石——使犹大犯罪或跌倒的偶像（结 14:3、4、7）。
和恶人——偶像与其敬拜者将一同归于毁灭。
bản gốc tiếng anh
3. Enumeration in detail of the "all things"
(Zep 1:2;
compare
Jer 9:10; Ho 4:3).
the stumbling-blocks--idols which cause Judah to offend or stumble
(Eze 14:3, 4, 7).
with the wicked--The idols and their worshippers shall be involved in a common destruction.
4
Không có tiêu đề
简体中文
4. 伸手——表示某种非凡且不寻常的报应之举（赛 5:25；9:12、17、21）。
犹大——含便雅悯。这两支派自以为永远安全，因他们逃脱了十支派所受的被掳，如今却要受苦。
耶路撒冷——罪恶之源。神从自己的圣所起首（结 9:6），也从亲近他的人起首（利 10:3）。
巴力所剩的——约西亚在偏远之地尚无法彻底除尽的巴力崇拜残余。巴力是腓尼基的守护神。从士师时代起（士 2:13），以色列就陷入这种偶像崇拜；近来玛拿西更将这偶像立于耶和华的殿中（王下 21:3、5、7）。约西亚于其在位第十二年开始改革（代下 34:4、8），第十八年尽可能完成了改革。
基玛琳——未到青春期的偶像祭司；意指“神祇的仆役”[塞尔维乌斯（Servius）论《埃涅阿斯纪》11 卷]，与推罗人的 Camilli 同名，r 与 l 可互换（参赛何 10:5 旁注）。明言约西亚“废去基玛琳”（王下 23:5 旁注）。希伯来文 词根意为“黑”（因其所穿之 黑衣 或额上所烙之 印记）；或意为“热心”，出于其偶像崇拜之狂热。不但他们本身，连其“名号”也必被遗忘。
祭司——指亚伦后裔、耶和华的祭司，他们本当竭力铲除偶像崇拜，却暗暗助长之（参番 3:4；结 8:1-18；22:26；44:10）。从此处 祭司，西番雅转而论到 百姓。
bản gốc tiếng anh
4. stretch out mine hand--indicating some remarkable and unusual work of vengeance
(Isa 5:25; 9:12, 17, 21).
Judah--including Benjamin. These two tribes are to suffer, which thought themselves perpetually secure, because they escaped the captivity in which the ten tribes were involved.
Jerusalem--the fountainhead of the evil. God begins with His sanctuary
(Eze 9:6),
and those who are nigh Him
(Le 10:3).
the remnant of Baal--the remains of Baal worship, which as yet Josiah was unable utterly to eradicate in remote places. Baal was the Phœnician tutelary god. From the time of the Judges
(Jud 2:13),
Israel had fallen into this idolatry; and Manasseh lately had set up this idol within Jehovah's temple itself
(2Ki 21:3, 5, 7).
Josiah began his reformation in the twelfth year of his reign
(2Ch 34:4, 8),
and in the eighteenth had as far as possible completed it.
Chemarims--idol priests, who had not reached the age of puberty; meaning "ministers of the gods" [SERVIUS on Æneid, 11], the same name as the Tyrian Camilli, r and l being interchangeable (compare
Ho 10:5,
Margin). Josiah is expressly said
(2Ki 23:5,
Margin) to have "put down the Chemarim." The Hebrew root means "black" (from the black garments which they wore or the marks which they branded on their foreheads); or "zealous," from their idolatrous fanaticism. The very "name," as well as themselves, shall be forgotten.
the priests--of Jehovah, of Aaronic descent, who ought to have used all their power to eradicate, but who secretly abetted, idolatry (compare
Zep 3:4; Eze 8:1-18; 22:26; 44:10).
From the priests Zephaniah passes to the people.
5
Không có tiêu đề
简体中文
5. 敬拜天上万象——即 Saba；与此相对，耶和华被称为 万军之主。
在房顶上——房顶是平的（王下 23:5、6、12；耶 19:13；32:29）。
指着耶和华起誓——当译作“向耶和华 起誓”（代下 15:14）；即庄重地将自己献给他（参赛 48:1；何 4:15）。
又——“然而（带着奇特的矛盾，王上 18:21；结 20:39；太 6:24）指着玛勒堪起誓”，即“他们的王”[马乌勒（Maurer）]：与摩洛相同（参摩 5:25 注释），即“亚扪人的神米勒公”（王上 11:33）。撒但若得着心的一半，终必得着全部；主若只得一半的奉献，他便一概不要。
bản gốc tiếng anh
5. worship the host of heaven--Saba: whence, in contrast to Sabeanism, Jehovah is called Lord of Sabaoth.
upon the housetops--which were flat
(2Ki 23:5, 6, 12; Jer 19:13; 32:29).
swear by the Lord--rather, "swear to JEHOVAH"
(2Ch 15:14);
solemnly dedicating themselves to Him (compare
Isa 48:1; Ho 4:15).
and--"and yet (with strange inconsistency,
1Ki 18:21; Eze 20:39; Mt 6:24)
swear by Malcham," that is, "their king" [MAURER]: the same as Molech (see on
Am 5:25),
and "Milcom the god of . . . Ammon"
(1Ki 11:33).
If Satan have half the heart, he will have all; if the Lord have but half offered to Him, He will have none.
6
Không có tiêu đề
简体中文
6. 本节更概括地描述凡以任何方式背离耶和华之有罪者（耶 2:13、17）。
bản gốc tiếng anh
6. This verse describes more comprehensively those guilty of defection from Jehovah in any way
(Jer 2:13, 17).
7
Không có tiêu đề
简体中文
7. 在主耶和华面前静默无声——（哈 2:20）。当他临近时，全地 当静默 [马乌勒（Maurer）]。或作：“你向来习惯非议神，仿佛他对属地的事漠不关心——你当止住怨言与自我辩护；顺服神，趁早悔改”[加尔文（Calvin）]。
主……已预备祭物——即对有罪犹大人的杀戮，是神的公义当得的祭物（赛 34:6；耶 46:10；结 39:17）。
请他的宾客——字面作“使他所召的人分别为圣”（参赛 13:3）。审判之所以更苦，是因为外邦迦勒底人竟被神 分别为圣，仿佛被立为他的祭司，并被 召 来吃选民之民的肉——正如节期之日祭司们在祭物剩余的份上一同宴乐 [加尔文（Calvin）]。英文译本 不取 祭司，而取 受邀的宾客，他们赴祭宴之前也必须“分别为圣”或自洁（撒上 9:13、22；16:5）。尼布甲尼撒被 召 来向有罪的耶路撒冷施行报应（耶 25:9）。
bản gốc tiếng anh
7. Hold thy peace at the presence of the Lord--
(Hab 2:20).
Let the earth be silent at His approach [MAURER]. Or, "Thou whosoever hast been wont to speak against God, as if He had no care about earthly affairs, cease thy murmurs and self-justifications; submit thyself to God, and repent in time" [CALVIN].
Lord . . . prepared a sacrifice--namely, a slaughter of the guilty Jews, the victims due to His justice
(Isa 34:6; Jer 46:10; Eze 39:17).
bid his guests--literally, "sanctified His called ones" (compare
Isa 13:3).
It enhances the bitterness of the judgment that the heathen Chaldeans should be sanctified, or consecrated as it were, by God as His priests, and be called to eat the flesh of the elect people; as on feast days the priests used to feast among themselves on the remains of the sacrifices [CALVIN]. English Version takes it not of the priests, but the guests bidden, who also had to "sanctify" or purify themselves before coming to the sacrificial feast
(1Sa 9:13, 22; 16:5).
Nebuchadnezzar was bidden to come to take vengeance on guilty Jerusalem
(Jer 25:9).
8
Không có tiêu đề
简体中文
8. 首领——本当作众人的善范，却是一切恶行的魁首。
王子女——应验于西底家的子女（耶 39:6）；更早应验于约西亚之子约哈斯与以利亚敬（王下 23:31、36；代下 36:6；又参赛王下 20:18；21:13）。女先知户勒大（王下 22:20）已隐示西番雅在此更明确预言之事。
一切穿外邦衣服的——指那些穿着从外国输入之昂贵衣裳的 首领 或 廷臣；部分出于奢华，部分为了讨好那些他们既在服饰上、也在偶像崇拜上效法的外邦强国 [加尔文（Calvin）]；然而在服饰上、如同在其他方面一样，神要他们与列国分别。格罗提乌斯（Grotius）将“外邦衣服”解为律法所禁之衣，例如女子穿男衣、男子穿女衣，是敬拜玛尔斯与维纳斯的异教习俗（申 22:5）。
bản gốc tiếng anh
8. the princes--who ought to have been an example of good to others, but were ringleaders in all evil.
the king's children--fulfilled on Zedekiah's children
(Jer 39:6);
and previously, on Jehoahaz and Eliakim, the sons of Josiah
(2Ki 23:31, 36; 2Ch 36:6;
compare also
2Ki 20:18; 21:13).
Huldah the prophetess
(2Ki 22:20)
intimated that which Zephaniah now more expressly foretells.
all such as are clothed with strange apparel--the princes or courtiers who attired themselves in costly garments, imported from abroad; partly for the sake of luxury, and partly to ingratiate themselves with foreign great nations whose costume as well as their idolatries they imitated, [CALVIN]; whereas in costume, as in other respects, God would have them to be separate from the nations. GROTIUS refers the "strange apparel" to garments forbidden by the law, for example, men's garments worn by women, and vice versa, a heathen usage in the worship of Mars and Venus
(De 22:5).
9
Không có tiêu đề
简体中文
9. 跳过门槛的——指首领的仆役，他们（如猎犬般）为主人攫取了掠物之后，欢跃地跳上主人的门槛；或跳上他们破门而入之房屋的门槛 [加尔文（Calvin）]。杰罗姆（Jerome）将其解释为那些 傲然走上圣所台阶 之人。罗森缪勒（Rosenmüller）译作“跳 过 门槛”：即效法非利士人不踩门槛的习俗，这习俗源自大衮的头与两手在约柜前的门槛上折断（撒上 5:5）。参赛 2:6，“你的百姓……像非利士人一样 行法术”。加尔文（Calvin）的观点与本节后半最为吻合。
以强暴诡诈填满主人之家的——即以 强暴、诡诈 所得之物充满之。
bản gốc tiếng anh
9. those that leap on the threshold--the servants of the princes, who, after having gotten prey (like hounds) for their masters, leap exultingly on their masters' thresholds; or, on the thresholds of the houses which they break into [CALVIN]. JEROME explains it of those who walk up the steps into the sanctuary with haughtiness. ROSENMULLER translates, "Leap over the threshold"; namely, in imitation of the Philistine custom of not treading on the threshold, which arose from the head and hands of Dragon being broken off on the threshold before the ark
(1Sa 5:5).
Compare
Isa 2:6,
"thy people . . . are soothsayers like the Philistines." CALVIN'S view agrees best with the latter clause of the verse.
fill . . . masters' houses with violence, &c.--that is, with goods obtained with violence, &c.
10
Không có tiêu đề
简体中文
10. 鱼门——（代下 33:14；尼 3:3；12:39）。位于下城的东边，羊门之北 [马乌勒（Maurer）]；或在米罗的大卫保障附近，锡安与下城之间，偏西 [杰罗姆（Jerome）]。本节描述尼布甲尼撒围城时的光景。他是经鱼门入城的。该门因附近的鱼市而得名。素来从提比哩亚湖与约旦河运鱼之人经此出入。即今日所谓大马士革门 [亨德森（Henderson）]。
第二——即在尊荣上居 第二 的门 [加尔文（Calvin）]。或指城的 第二 部分，即下部。合宜的是：仇敌逼近时，先在下城尽头的鱼门响起百姓的喊声；接着他进一步深入，那部分城区本身，即其内部发出声；最后当他实际来到并破城而入，是众山——较高的山，尤其是上城与圣殿所在的锡安和摩利亚 [马乌勒（Maurer）]。第二 部分即下城，对应锡安以北的阿克拉，与锡安之间隔着下流至西罗亚池的 Tyropœon（酪夷谷）[亨德森（Henderson）]。希伯来文 在王下 22:14 译作“学院”；瓦塔布卢斯（Vatablus）在此也如此译。
山岭——此处不是城外的山，而是城内之山：锡安、摩利亚、俄斐勒。
bản gốc tiếng anh
10. fish gate--
(2Ch 33:14; Ne 3:3; 12:39).
Situated on the east of the lower city, north of the sheep gate [MAURER]: near the stronghold of David in Milo, between Zion and the lower city, towards the west [JEROME]. This verse describes the state of the city when it was besieged by Nebuchadnezzar. It was through the fish gate that he entered the city. It received its name from the fish market which was near it. Through it passed those who used to bring fish from the lake of Tiberias and Jordan. It answers to what is now called the Damascus gate [HENDERSON].
the second--namely, the gate which was second in dignity [CALVIN]. Or, the second or lower part of the city. Appropriately, the fish gate, or extreme end of the lower part of the city, first resounds with the cries of the citizens as the foe approaches; then, as he advances further, that part of the city itself, namely, its inner part; lastly, when the foe is actually come and has burst in, the hills, the higher ones, especially Zion and Moriah, on which the upper city and temple were founded [MAURER]. The second, or lower city, answers to Akra, north of Zion, and separated from it by the valley of Tyropœon running down to the pool of Siloam [HENDERSON]. The Hebrew is translated "college,"
2Ki 22:14;
so VATABLUS would translate here.
hills--not here those outside, but those within the walls: Zion, Moriah, and Ophel.
11
Không có tiêu đề
简体中文
11. 玛革提施——当译作“臼”，因西罗亚谷的凹形而得名 [杰罗姆（Jerome）]。即锡安与橄榄山之间、摩利亚山东端的谷，商人居住之处。亚 14:21 中的“迦南人”即商人 [迦勒底译本]。罗森缪勒（Rosenmüller）视之为阿克拉山下的 Tyropœon（即 制酪者之）谷。更佳的解释是指 耶路撒冷本身，因她位于群山之中（赛 22:1；耶 21:13），又注定成为其百姓如谷或药物在 臼 中被捣碎般灭亡的场所（箴 27:22）[马乌勒（Maurer）]。参“锅”这一类似比喻（结 24:3、6）。毁灭的原因随附其后，即其 商贾百姓 的贪婪。
一切商贾百姓——字面作“迦南民”：反讽之语：耶路撒冷所有的商民在贪利与偶像崇拜上都确是 迦南人（参何 12:7 注释）。
一切扛银子的——他们把那终将成为 重担 之物堆在自己身上（哈 2:6）。
bản gốc tiếng anh
11. Maktesh--rather, "the mortar," a name applied to the valley of Siloam from its hollow shape [JEROME]. The valley between Zion and Mount Olivet, at the eastern extremity of Mount Moriah, where the merchants dwelt.
Zec 14:21,
"The Canaanite," namely, merchant [Chaldee Version]. The Tyropœon (that is, cheese-makers') valley below Mount Akra [ROSENMULLER]. Better Jerusalem itself, so called as lying in the midst of hills
(Isa 22:1; Jer 21:13)
and as doomed to be the scene of its people being destroyed as corn or drugs are pounded in a mortar
(Pr 27:22)
[MAURER]. Compare the similar image of a "pot"
(Eze 24:3, 6).
The reason for the destruction is subjoined, namely, its merchant people's greediness of gain.
all the merchant people--literally, the "Canaanite people": irony: all the merchant people of Jerusalem are very Canaanites in greed for gain and in idolatries (see on
Ho 12:7).
all . . . that bear silver--loading themselves with that which will prove but a burden
(Hab 2:6).
12
Không có tiêu đề
简体中文
12. 灯……搜寻——即以灯搜寻，不留任何一处黑暗角落可供罪逃避刑罚——迦勒底人就是我施行刑罚的工具（参赛番 1:13；路 15:8）。
在渣滓上澄清的——“硬化”或结壳；比喻久置未动之酒在底部形成沉渣的硬壳（耶 48:11）。富足而未经扰乱之安逸（“渣滓”）对不敬虔之人的效果就是 硬化：他们变得愚蠢地安逸（参赛诗 55:19；摩 6:1）。
耶和华必不降福也不降祸——他们否认神顾念人间事务，否认他赏善罚恶，反以为万事皆出于偶然（诗 10:4；玛 2:17）。
bản gốc tiếng anh
12. search . . . with candles--or lamps; so as to leave no dark corner in it wherein sin can escape the punishment, of which the Chaldeans are My instruments (compare
Zep 1:13; Lu 15:8).
settled on their lees--"hardened" or crusted; image from the crust formed at the bottom of wines long left undisturbed
(Jer 48:11).
The effect of wealthy undisturbed ease ("lees") on the ungodly is hardening: they become stupidly secure (compare
Ps 55:19; Am 6:1).
Lord will not do good . . . evil--They deny that God regards human affairs, or renders good to the good; or evil to the evil, but that all things go haphazard
(Ps 10:4; Mal 2:17).
13
Không có tiêu đề
简体中文
13. 他们的财宝必成为掠物——应验申 28:30、39 的预言（参赛摩 5:11）。
bản gốc tiếng anh
13. Therefore their goods shall become a booty, &c.--Fulfilling the prophecy in
De 28:30, 39
(compare
Am 5:11).
14
Không có tiêu đề
简体中文
14. 耶和华日子的呼声——即耶和华以向有罪之人复仇的咆哮引进那日（耶 25:30；摩 1:2）。如今不肯听从（番 1:12）他借先知所发之声的人，必在复仇之敌的口中不得不听。
勇士……痛痛哀号——在无望的绝望中哀号；耶路撒冷如今所自恃的势力，那时必全然失败。
bản gốc tiếng anh
14. voice of . . . day of . . . Lord--that is, Jehovah ushering in that day with a roar of vengeance against the guilty
(Jer 25:30; Am 1:2).
They who will not now heed
(Zep 1:12)
His voice by His prophets, must heed it when uttered by the avenging foe.
mighty . . . shall cry . . . bitterly--in hopeless despair; the might on which Jerusalem now prides itself, shall then fail utterly.
15
Không có tiêu đề
简体中文
15. 荒废……毁灭——希伯来文 用语以音近的 Shoah, Umeshoah 表达荒凉的凄寂单调（参鸿 2:10 注释）。
bản gốc tiếng anh
15. wasteness . . . desolation--The Hebrew terms by their similarity of sounds, Shoah, Umeshoah, express the dreary monotony of desolation (see on
Na 2:10).
16
Không có tiêu đề
简体中文
16. 角声——即围城之敌的号角（摩 2:2）。
呐喊——战争的呼号 [马乌勒（Maurer）]。
城楼——字面作“角”；古城墙并非建成直线，而是带有曲折弯角，使进攻者前进时不只在正面，也在两侧受袭，仿佛陷入死胡同；城楼尤其建在转角处。塔西佗（Tacitus）也曾如此描述耶路撒冷的城墙 [历史，5.11.7]。
bản gốc tiếng anh
16. the trumpet--namely, of the besieging enemy
(Am 2:2).
alarm--the war shout [MAURER].
towers--literally, "angles"; for city walls used not to be built in a direct line, but with sinuous curves and angles, so that besiegers advancing might be assailed not only in front, but on both sides, caught as it were in a cul-de-sac; towers were built especially at the angles. So TACITUS describes the walls of Jerusalem [Histories, 5.11.7].
17
Không có tiêu đề
简体中文
17. 如瞎子——看不见该转向何处方能从眼前的灾祸中找到出路。
肉——希伯来文 作“饼”；同样，阿拉伯语 中“饼”一词也用以指“肉”（太 26:26）。
bản gốc tiếng anh
17. like blind men--unable to see whither to turn themselves so as to find an escape from existing evils.
flesh--Hebrew, "bread"; so the Arabic term for "bread" is used for "flesh"
(Mt 26:26).
18
Không có tiêu đề
简体中文
18. 他们的银……金……不能救他们——（箴 11:4）。
他嫉妒如火——（结 38:19）；他为自己的荣耀所发的嫉妒之怒如火吞灭有罪之人。
急速灭绝一切——当译作“结局”，即完全的毁灭（“全然的结局”，耶 46:28；结 11:13），是“全然 突然”的 [马乌勒（Maurer）]。“一场毁灭，而且是 突然的毁灭”[加尔文（Calvin）]。
bản gốc tiếng anh
18. Neither . . . silver nor . . . gold shall . . . deliver them, &c.--
(Pr 11:4).
fire of his jealousy--
(Eze 38:19);
His wrath jealous for His honor consuming the guilty like fire.
make even a speedy riddance of all--rather, a "consummation" (complete destruction: "full end,"
Jer 46:28; Eze 11:13)
"altogether sudden" [MAURER]. "A consumption, and that a sudden one" [CALVIN].
引言
西番雅在小先知书中位列第九，于“约西亚的日子”（番 1:1）说预言，即公元前 642 年至 611 年之间。此名意为“耶和华已护卫”，字面意为“隐藏”（诗 27:5；83:3）。
卷首标题中不仅列出其父，还列出其祖父、曾祖、高祖，这暗示后者都是显赫人物；不然，其用意就是为了与被掳时期另一位知名的西番雅相区别。犹太人以为被记为先知祖先的人本身就具有预言之灵，这种推测似乎毫无根据。从代数来看，西番雅的高祖希西家就是希西家王并非不可能，因为希西家在位二十九年，其继任者在位五十五年，其间可以容下 四 代相隔。然而，“犹大王”这一称号的省略，对这一说法是致命的（参箴 25:1；赛 38:9）。
他必定活跃于约西亚在位初期。在番 2:13-15 中，他预言尼尼微的厄运，此事发生于公元前 625 年；又在番 1:4 中，他谴责各种形式的偶像崇拜，尤其是巴力的崇拜。约西亚的改革始于其在位第十二年，完成于第十八年。因此，西番雅在谴责巴力崇拜时，与那位贤君的努力合作，必定是在其在位第十二年与第十八年之间某时说预言。历史书对此保持沉默并不能构成反对的理由，因为同样的论证同样可用来否定耶利米在同一时代的先知存在。犹太传统说，西番雅有其同工：耶利米，其事奉范围是在大道与市集；女先知户勒大，则在耶路撒冷的学院中履行其职分。
本预言以民族的罪以及即将借迦勒底人之手而来的可怕报应开始。这些迦勒底人并不像在耶利米书中那样被提名，因为耶利米的预言离应验更近，所以比更早时期的预言更为明确。第二章对犹大本土以及周围逼迫人的列国宣告审判。第三章谴责耶路撒冷，但以她在神政体制中将被喜乐地重建的应许作结。
文风虽整体上不能算崇高，却细节生动鲜明（参番 1:4-12）。语言纯正，没有亚兰语风。与先前先知之间偶有用语上的相合（参番 2:14 与赛 34:11；番 2:15 与赛 47:8；番 3:10 与赛 18:1；番 2:8 与赛 16:6；又番 1:5 与耶 8:2；番 1:12 与耶 48:11）。这些相合部分地源于 希伯来 预言诗的用语本是受默示之弟兄团契的共同语言。新约罗 15:6 似乎指番 3:9。