Chú giải chương
Zephaniah Chương 1
서론
Introduction
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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.
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Zep 1:1-18.
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番 1:1-18.
神因猶大拜偶像與疏忽祂而施行嚴厲審判：審判迅速臨近，無法逃脫。
1. 約西亞的日子——他們的偶像崇拜若是在前代諸王之下發生，他們或許可以說：「我們的王強迫我們這樣那樣。」但在約西亞之下，他卻盡一切力量改革他們，他們就沒有這樣的藉口。
亞們的兒子——亞們是個拜偶像者，猶太人寧可追隨他的惡行，也不肯效法他兒子約西亞的善範，可見他們在罪中何等頑梗。
猶大——以色列十個支派在此之前已被擄去。
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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.
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2. 徹底除滅——源自「掃除」或「徹底刮除」之意的詞根。參 耶 8:13的旁註及此處。
從地上——指猶大地。
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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.
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3. 這裡詳細列舉「萬物」（番 1:2；比較 耶 9:10; 何 4:3）。
絆腳石——使猶大犯罪或跌倒的偶像（結 14:3, 4, 7）。
與惡人——偶像與其敬拜者將一同捲入共同的毀滅之中。
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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.
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4. 伸手——表明某種顯著而非常的報復作為（賽 5:25; 9:12, 17, 21）。
猶大——包括便雅憫。這兩個支派自以為永遠安全，因為他們逃過了十個支派所遭受的被擄，如今卻要受苦。
耶路撒冷——罪惡的源頭。神從自己的聖所開始（結 9:6），從親近自己的人開始（利 10:3）。
巴力所剩下的——巴力崇拜的餘跡，這是約西亞在偏遠之處仍未能徹底剷除的。巴力是腓尼基的守護神。從士師時代起（士 2:13），以色列人就陷入這種偶像崇拜；近來瑪拿西更將這偶像立在耶和華的殿內（王下 21:3, 5, 7）。約西亞在他在位第十二年開始改革（代下 34:4, 8），到第十八年盡可能完成了改革。
基瑪林——未到青春期年齡的偶像祭司。這詞意為「眾神的僕人」［塞爾維烏斯（Servius）論《埃涅阿斯紀》第十一卷］，與推羅人的 Camilli 為同名，r 與 l 可以互換（比較 何 10:5的旁註）。明文記載約西亞「廢去基瑪林」（王下 23:5的旁註）。希伯來文詞根意為「黑」（源於他們所穿的黑衣或額上所烙的記號）；或意為「熱心」，源於他們拜偶像的狂熱。不僅他們本身，連他們的「名號」也要被遺忘。
祭司——指亞倫後裔、耶和華的祭司。他們本當盡一切力量剷除偶像崇拜，卻暗中助長（比較 番 3:4; 結 8:1-18; 22:26; 44:10）。西番雅從祭司轉到百姓。
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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.
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5. 敬拜天上萬象——指Saba（撒巴）；與撒巴教相對，耶和華被稱為萬軍之主。
在房頂上——當時房頂是平的（王下 23:5, 6, 12; 耶 19:13; 32:29）。
指著耶和華起誓——更準確地說是「向耶和華起誓」（代下 15:14），即莊嚴地將自己獻給祂（比較 賽 48:1; 何 4:15）。
與——意為「然而（以奇異的矛盾，王上 18:21; 結 20:39; 太 6:24）指著瑪勒堪起誓」，即「他們的王」［毛勒（Maurer）］：與摩洛相同（比較 摩 5:25之註釋），也與「亞捫人的神米勒公」（王上 11:33）相同。撒但若得了心的一半，就要全部；主若只得一半的奉獻，祂一概不要。
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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.
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6. 本節更概括地描述那些以任何方式背離耶和華的有罪之人（耶 2:13, 17）。
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6. This verse describes more comprehensively those guilty of defection from Jehovah in any way
(Jer 2:13, 17).
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7. 在主耶和華面前靜默無聲——（哈 2:20）。在祂臨近時，全地當靜默［毛勒（Maurer）］。或作「你們這些素來頂撞神、彷彿神不顧世事的人，無論是誰，要止住你們的怨言和自辯；當順服神，及時悔改」［加爾文（Calvin）］。
主……預備了祭物——即對有罪猶太人的屠殺，是祂公義所當得的祭物（賽 34:6; 耶 46:10; 結 39:17）。
請祂的客——字面作「使祂所召的分別為聖」（比較 賽 13:3）。外邦的迦勒底人竟被神分別為聖，或說彷彿被獻為祂的祭司，並蒙呼召來吃選民之民的肉，這更增加了審判的苦澀；正如節期之時祭司們慣於彼此分食祭物的餘剩［加爾文（Calvin）］。英文譯本不取祭司之說，而取受邀之客之說：他們也須在赴祭筵之前「自潔」或潔淨自己（撒上 9:13, 22; 16:5）。尼布甲尼撒蒙呼召來向有罪的耶路撒冷報仇（耶 25:9）。
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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).
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8. 首領——本當作他人的善範，卻在各樣惡事上作首犯。
王子的眾子——應驗於西底家的眾子（耶 39:6）；在此之前也應驗於約西亞的兒子約哈斯和以利亞敬（王下 23:31, 36; 代下 36:6；又比較 王下 20:18; 21:13）。女先知戶勒大（王下 22:20）曾暗示西番雅如今更明確預告的事。
一切穿外邦衣服的人——指以舶來貴價衣著裝扮自己的首領或朝臣；一部分是為奢華，一部分是為討好他們所仿效其服飾和偶像崇拜的外邦大國［加爾文（Calvin）］；然而神本願他們在衣著上一如其他方面，與萬民有別。格羅提烏斯（Grotius）將「外邦衣服」理解為律法所禁止的衣著，例如女人穿男裝、男人穿女裝，這是敬拜瑪爾斯和維納斯時的異教風俗（申 22:5）。
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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).
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9. 跳門檻的人——指首領的僕人，他們像獵犬一樣為主人取得獵物之後，得意地跳上主人的門檻；或是跳上他們闖入劫掠之房屋的門檻［加爾文（Calvin）］。耶柔米（Jerome）解為傲然登上聖所臺階的人。羅森米勒（Rosenmüller）譯為「跳過門檻」；即模仿非利士人不踏門檻的習俗，這習俗源於大袞的頭和雙手在約櫃前門檻上折斷（撒上 5:5）。比較 賽 2:6「你的百姓……像非利士人一樣作占卜的」。加爾文的見解最符合本節後半。
以強暴詭詐填滿……主人房屋的人等——即以強暴詭詐所得之物填滿房屋。
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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.
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10. 魚門——（代下 33:14; 尼 3:3; 12:39）。位於下城以東、羊門以北［毛勒（Maurer）］；或位於米羅的大衛堡壘附近，錫安與下城之間，朝西方向［耶柔米（Jerome）］。本節描述尼布甲尼撒圍城時的城內情形。他是從魚門進城的。該門因附近有魚市場而得名。從提比哩亞湖和約但河運魚的人常經此門出入。它相當於今日所稱的大馬士革門［亨德森（Henderson）］。
第二——即在尊榮上第二的城門［加爾文（Calvin）］。或作該城的第二部分，即較低的部分。敵人逼近時，作為下城盡頭的魚門先響起市民的呼喊聲，然後隨敵人進一步深入，該城本身的那部分，即內部，也響起聲音；最後敵人真正來到並攻破之時，較高的山岡，尤其是上城和聖殿所在的錫安和摩利亞，也響起聲音［毛勒（Maurer）］。第二部分，即下城，相當於錫安以北的亞克拉，與錫安之間隔著下延至西羅亞池的提羅安谷［亨德森（Henderson）］。希伯來文在王下 22:14譯作「學校」；所以瓦塔布盧斯（Vatablus）在此也想如此翻譯。
山岡——此處不是城外的山，而是城牆之內的：錫安、摩利亞、俄斐勒。
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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.
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11. 瑪革提施——更準確地說是「臼」，因其中空形狀而用以稱呼西羅亞谷［耶柔米（Jerome）］。即錫安與橄欖山之間、摩利亞山東端的谷，商人居住之處。亞 14:21的「迦南人」即商人［迦勒底譯本]。羅森米勒（Rosenmüller）認為是亞克拉山下的提羅安谷，即「製酪者之谷」。較佳的解釋是耶路撒冷本身，因它位於群山之中（賽 22:1; 耶 21:13），且註定要成為其百姓如穀物或藥材在臼中被搗碎般滅亡之地（箴 27:22）［毛勒（Maurer）］。可比較「鍋」的相似比喻（結 24:3, 6）。緊接著附上毀滅的原因，即其商人百姓對利益的貪婪。
一切商家百姓——字面作「迦南民」：這是反諷：耶路撒冷所有的商人在貪利和拜偶像上都十足是迦南人（比較 何 12:7之註釋）。
一切……扛抬銀子的人——他們將那將成為重擔之物滿載於身（哈 2:6）。
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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).
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12. 用燈……搜查——即用燈搜查，使其中沒有一個黑暗的角落可供罪逃脫刑罰，迦勒底人就是我執行刑罰的工具（比較 番 1:13; 路 15:8）。
沉澱在酒渣上的人——「變硬」或結了殼；源自久未攪動的酒在底部所結渣殼的比喻（耶 48:11）。富足而無驚擾的安逸（「酒渣」）對不敬虔之人的影響就是剛硬：他們變得麻木地自以為安全（比較 詩 55:19; 摩 6:1）。
耶和華必不降福也不降禍——他們否認神看顧世事，否認神將善報善人、將惡報惡人；反而認為一切都是碰巧發生（詩 10:4; 瑪 2:17）。
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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
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13. 所以他們的財物必成為掠物等——應驗申 28:30, 39的預言（比較 摩 5:11）。
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13. Therefore their goods shall become a booty, &c.--Fulfilling the prophecy in
De 28:30, 39
(compare
Am 5:11).
14
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14. ……耶和華日子的……聲音——即耶和華以向有罪之人報復的怒吼揭開那日（耶 25:30; 摩 1:2）。如今不肯聽（番 1:12）祂藉先知所發之聲的人，到時候必不得不聽那由報復之敵所發出的聲音。
勇士……都痛痛地哭號——在絕望中哭號；耶路撒冷如今所誇的力量，到時必完全崩潰。
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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
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15. 荒涼……毀滅——希伯來文用語以相近的發音Shoah, Umeshoah，表達荒涼的沉悶單調（比較 鴻 2:10之註釋）。
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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
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16. 角聲——即圍攻之敵的角聲（摩 2:2）。
打仗的聲音——即戰爭的吶喊［毛勒（Maurer）］。
堅固城樓——字面作「角」；古時城牆並非直線建造，而是有曲折的弧線和轉角，使進攻者在推進時不僅前方，連兩側都會受攻擊，彷彿被困於死胡同之中；樓塔尤其建在轉角處。塔西陀（Tacitus）也如此描述耶路撒冷的城牆［《歷史》5.11.7］。
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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].
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17. 像瞎子——看不見當轉向何處才能逃避眼前的災禍。
血肉——希伯來文作「餅」；照樣阿拉伯文中表示「餅」的詞也用來表示「肉」（太 26:26）。
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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
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18. ……銀子……金子都不能……救他們等——（箴 11:4）。
祂嫉妒的火——（結 38:19）；即祂為自己的尊榮而發的嫉妒之怒，如火吞滅有罪之人。
徹底速速地滅絕一切——更準確地說是「終結」（完全的毀滅：「徹底的結束」，耶 46:28; 結 11:13），「完全是突如其來的」［毛勒（Maurer）］。加爾文（Calvin）譯為「一種毀滅，而且是突然的毀滅」。
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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
西番雅在小先知書中位列第九，於「約西亞的日子」說預言
（番 1:1），
即公元前642年至611年之間。其名意為「耶和華已經守護」，字面意為「隱藏」
（詩 27:5; 83:3）。
在引言的標題中，不僅記載其父，還記載其祖父、曾祖、高祖，暗示後者皆為顯要人物；否則便是為了與被擄時期另一位知名的西番雅有所區別。猶太人假設被記為先知祖先的人本身也受了預言之靈，這看來毫無根據。從世代數目來看，西番雅的高祖希西家並非不可能是希西家王；因為希西家作王二十九年，其繼任者作王五十五年，其間可以容納四個世代。然而，「猶大王」這稱號的省略，對此說法是致命的（比較
箴 25:1; 賽 38:9）。
他必是在約西亞作王早期活躍。在
番 2:13-15
中，他預言尼尼微的傾覆，此事發生於公元前625年；在
番 1:4
中，他譴責各種形式的偶像崇拜，特別是巴力的崇拜。約西亞的改革始於其在位第十二年，至第十八年完成。因此，西番雅譴責巴力崇拜，與那位賢君的努力相配合，故必在其在位第十二年與第十八年之間的某時說預言。歷史書對此沉默並不能成為反證，因為同樣的論證也可用來反對耶利米在同一時期作先知的存在。猶太傳統說，西番雅有同工耶利米，其事奉場所是大街與市集；還有女先知戶勒大，在耶路撒冷的學校中履行其職責。
本預言以民族的罪惡和迦勒底人手中將臨的可畏報應開始。迦勒底人沒有像耶利米書中那樣被點名，因為後者的預言更接近應驗，所以比早期的預言更為明確。第二章對鄰近的逼迫之國以及猶大本身宣告審判。第三章譴責耶路撒冷，但以神政體制中她將歡喜重建的應許作結。
文風雖然大體上談不上崇高，但細節生動鮮明（比較
番 1:4-12）。語言純正，沒有亞蘭文用語。偶爾與前代先知有用語上的巧合（比較
番 2:14 與 賽 34:11；
番 2:15 與 賽 47:8；
番 3:10 與 賽 18:1；
番 2:8 與 賽 16:6；
又
番 1:5 與 耶 8:2；
番 1:12 與 耶 48:11）。這些巧合部分是因為希伯來預言詩的用語是受默示的先知兄弟們的共同語言。新約在
羅 15:6，
似乎是引用
番 3:9。