Ninth of the 12 Minor Prophets of the Old Testament of the Bible, the Book of Zephaniah draws its name from the prophet Zephaniah, whose ministry places its authorship at c.第九届的12个小先知旧约的圣经，西番雅书提请它的名字从先知zephaniah ，其部的地方，其作者在长 630 BC in Jerusalem. 630年在耶路撒冷。 The book comprises sayings attacking imitations of foreign religious practices, idolatry, and those who doubt the threat of the Lord's wrath.这本书包括熟语攻击模仿外国的宗教习俗，偶像崇拜，和那些怀疑谁的威胁主的愤怒。 The day of the Lord is thus a key concept, with possibility for deliverance if the people repent.主日是一个关键概念，与解脱的可能性，如果人悔改。 The judgment on the day of the Lord will leave a humble remnant that will seek its refuge in the Lord.该判决对主日将离开了谦虚的残余表示，将寻求其躲藏在主。 The oracles against foreign nations (chaps. 2 - 3) are believed to contain some genuine sayings of the prophet, but other sayings in these chapters probably date from the postexilic period.该签反对外国国家（第一章2 -3 ）被认为包含了一些真正的熟语的先知，但其他的说法，在这些章节大概日期从p ostexilic时期。
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Bibliography
参考书目
JH Eaton,
Obadiah, Nahum, Habakkuk, and Zephaniah (1969); JA Soggin, Introduction to the
Old Testament (1976).家伊顿，俄巴底亚书， nahum ，哈巴谷书，并zephaniah （ 1969年）
;司法机构政务长索金，介绍了旧约（ 1976年） 。
Zephaniah, Jehovah has concealed, or Jehovah of darkness. zephaniah ，耶和华已隐蔽，或耶和华的黑暗。 (1.) The son of Cushi, and great-grandson of Hezekiah, and the ninth in the order of the minor prophets. （ 1 ）的儿子cushi ，和大的孙子hezekiah ，并在第九届秩序的未成年人的先知。 He prophesied in the days of Josiah, king of Judah (BC 641-610), and was contemporary with Jeremiah, with whom he had much in common.他预言，在天的乔赛亚，国王犹大（公元前641-610 ） ，并于当代与耶利米，与他有很大的共通之处。
The book of his prophecies consists of: (a) An introduction (1:1-6), announcing the judgment of the world, and the judgment upon Israel, because of their transgressions.这本书，他的预言的构成如下： （ a ）导言（ 1:1-6 ） ，宣布的判决世界，判决后，以色列，因为他们的越轨行为。 (b) The description of the judgment (1:7-18). （二）说明判决（ 1:7-18 ） 。 (c) An exhortation to seek God while there is still time (2:1-3). （三）一告诫寻求上帝的同时，还有时间（ 2:1-3 ） 。 (d) The announcement of judgment on the heathen (2:4-15). （四）公布的裁决对heathen （ 2:4-15 ） 。 (e) The hopeless misery of Jerusalem (3:1-7). （ e ）在无望的痛苦耶路撒冷（ 3:1-7 ） 。 (f) The promise of salvation (3:8-20). （六）承诺救亡（ 3:8-20 ） 。
(3.) A Kohathite ancestor of the prophet Samuel (1 Chr. 6:36). （ 3 ）一kohathite的祖先，先知，黄秉槐（ 1人权委员会。 6时36分） 。
(4.) The father of Josiah, the priest who dwelt in Jerusalem when Darius issued the decree that the temple should be rebuilt (Zech. 6:10). （ 4 ）的父亲乔赛亚，神父谁花了在耶路撒冷时，大流士发出的法令，该庙应重建（ zech. 6时10分） 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
The ninth of the twelve Minor Prophets of the Canon of the Old Testament; preached and wrote in the second half of the seventh century BC He was a contemporary and supporter of the great Prophet Jeremias.第九届的12小先知佳能的旧约;鼓吹和写在下半年的公元前七世纪，他是当代和支持者的伟大先知jeremias 。 His name (Hebrew Zephanja, that is "the Lord conceals", "the Lord protects") might, on the analogy of Gottfried, be most briefly translated by the words God protect.他的名字（希伯来文zephanja ，即“主隐藏” ， “主保护” ）可能，就比喻戈特弗里德，最简单的翻译的话上帝的保护。 The only primary source from which we obtain our scanty knowledge of the personality and the rhetorical and literary qualities of Sophonias, is the short book of the Old Testament (containing only three chapters), which bears his name.唯一的主要来源，从我们获得我们的微薄的知识，人格和修辞和文学素质的sophonias ，是短期的书旧约（只包含3个章节） ，其中事关他的名字。 The scene of his activity was the city of Jerusalem (i, 4-10; iii, 1 sqq.; 14 sqq.).现场他的活动是耶路撒冷城（一， 4月10日;三，一sqq 。 ; 14 sqq ） 。
I. DATE一，日期
The date of the Prophet's activity fell in the reign of King Josias (641-11).日期先知的活性下降，在位国王josias （ 641-11 ） 。 Sophonias is one of the few Prophets whose chronology is fixed by a precise date in the introductory verse of the book. sophonias是少数先知的年表，这是一个固定由一个确切的日期，在导言韵文的这本书。 Under the two preceding kings, Amon and Manasse, idolatry had been introduced in the most shameful forms (especially the cult of Baal and Astarte) into the Holy City, and with this foreign cult came a foreign culture and a great corruption of morals.根据前两次的国王，阿蒙和manasse ，偶像崇拜已推出，在最可耻的形式（尤其是邪教的巴力和阿斯塔特）进入圣城，以及与此外国邪教来到一个外国的文化和伟大的腐败，道德。 Josias, the king with the anointed sceptre, wished to put an end to the horrible devastation in the holy places. josias ，国王与选定权杖，希望把结束了可怕的破坏，在神圣的地方。 One of the most zealous champions and advisers of this reform was Sophonias, and his writing remains one of the most important documents for the understanding of the era of Josias.其中一个最热心的冠军和顾问的这项改革是sophonias ，和他的写作仍然是其中最重要的文件的理解时代的josias 。 The Prophet laid the axe at the root of the religious and moral corruption, when, in view of the idolatry which had penetrated even into the sanctuary, he threatened to "destroy out of this place the remnant of Baal, and the names of the . . . priests" (i, 4), and pleaded for a return to the simplicity of their fathers instead of the luxurious foreign clothing which was worn especially in aristocratic circles (i, 8).先知奠定了开刀的根源，宗教和道德腐败，时，鉴于对偶像崇拜，这甚至已经渗透到庇护所，他扬言要“摧毁了这个地方的残余的巴力，和姓名。 。 。神父“ （我4 ） ，和认罪，为重返简单，他们父辈而不是豪华的外国成衣这是破旧，特别是在贵族界（一， 8 ） 。 The age of Sophonias was also a most serious and decisive period, because the lands of Anterior Asia were overrun by foreigners owing to the migration of the Seythians in the last decades of the seventh century, and because Jerusalem, the city of the Prophets, was only a few decades before its downfall (586).年龄sophonias ，也是最严重的和决定性的时期，因为地政前亚洲的超支，由外国人，由于移民的seythians在过去几十年中的第七世纪，因为耶路撒冷，市先知，是只有数十年前，其下台（ 586 ） 。 The far-seeing watchman on Sion's battlements saw this catastrophe draw near: "for the day of the Lord is near" is the burden of his preaching (i, 7).远看到看就锡永的部署士兵看到这场灾难的借鉴靠近： “主日是附近”是的负担，他的说教（一， 7 ） 。 "The great day of the Lord is near, it is near and exceeding swift: . . . That day is a day of wrath, a day of tribulation and darkness and obscurity, a day of clouds and whirlwinds" (i, 14-15). “伟大的一天耶和华是近，这是近和超过迅速： 。 。 。这一天是一天的愤怒，一天的苦难和黑暗和晦涩，天云whirlwinds ” （我， 14-15 ） 。
II.二。 CONTENTS内容
The book of the Prophet naturally contains in its three chapters only a sketch of the fundamental ideas of the preaching of Sophonias.这本书的先知，自然包含在其3个章节，只有素描的基本理念的宣扬sophonias 。 The scheme of the book in its present form is as follows:该计划的这本书以其目前的形式是如下：
(a) i, 2-ii, 3 （一）我， 2 -二，三
The threatening of the "day of the Lord", a Dies irae dies illa of the Old Testament.威胁“主日” ，模具irae去世illa的旧约。 The judgment of the Lord will descend on Juda and Jerusalem as a punishment for the awful degeneracy in religious life (i, 4-7a); it will extend to all classes of the people (i, 7b-13), and will be attended with all the horrors of a frightful catastrophe (i, 14-18); therefore, do penance and seek the Lord (ii, 1-3).判断勋爵将下降就juda和耶路撒冷作为一种惩罚为可怕的简并在宗教生活（一， 4 - 7 A ）款;它将延伸到各阶层的人（我， 7B条- 13 ） ，并会出席与所有的恐怖，一个可怕的灾难（我， 14-18 ） ;因此， penance ，并寻求勋爵（二， 1-3 ） 。
(b) ii, 4-15 （二）第二， 4月15日
Not only over Jerusalem, but over the whole world (urbi et orbi), over the peoples in all the four regions of the heavens, will the hand of the Lord be stretched--westwards over the Philistines (4-7), eastwards over the Moabites and Ammonites (8-11), southwards over the Ethiopians (12), and northwards over the Assyrians and Ninivites (13-15).不仅超过耶路撒冷，但超过整个世界的（罗马， orbi ） ，超过人民在所有四个地区的老天爷，将手勋爵被拉伸-向西超过非利士人（ 4 -7） ，向东超过该moabites和菊石（ 8月11日） ，向南超过埃塞俄比亚人（ 12 ） ，并北移，超过亚述人及ninivites （ 13-15 ） 。
(c) With a special threat (iii, 1-8) （三）具有特别的威胁（三， 1月8日）
The Prophet then turns again to Jerusalem: "Woe to the provoking, and redeemed city. . . She hath not hearkened to the voice, neither hath she received discipline"; the severest reckoning will be required of the aristocrats and the administrators of the law (as the leading classes of the civil community), and of the Prophets and priests, as the directors of public worship.先知，然后轮流再次向耶路撒冷说： “祸向挑衅，和赎回的城市。 。 。她祂所不hearkened到的声音，无论是祂所她收到的纪律” ;严峻的推算，将须的贵族和管理者的法律（作为领导阶级的公务员社区） ，以及先知和牧师，作为董事的公共崇拜。
(d) iii, 9-20 （四）三， 9月20日
A consolatory prophecy, or prophetic glance at the Kingdom of God of the future, in which all the world, united in one faith and one worship, will turn to one God, and the goods of the Messianic Kingdom, whose capital is the daughter of Sion, will be enjoyed. 1 consolatory预言，或先知一眼在上帝的王国的未来，在世界所有，美国在一的信仰和崇拜之一，将转向一个上帝，和货物的救世主，英国，其资本的女儿锡永，将享有。 The universality of the judgment as well as of the redemption is so forcibly expressed in Sophonias that his book may be regarded as the "Catholic Epistle" of the Old Testament.普遍性的判断，以及作为赎回是这样强行表示，在sophonias说，他的著作可能被视为“天主教书信”的旧约。
(e) The last exhortation of Sophonias (3:9-20 （五）最后告诫的sophonias （ 3:9-20
also has a Messianic colouring, although not to an extent comparable with Isaias.也有救世主的填色，虽然不是在某程度上可媲美伊萨亚斯。
III.三。 CHARACTER OF THE PROPHET性格先知
Sophonias' prophecy is not strongly differentiated from other prophecies like that of Amos or Habacuc, it is confined to the range of thought common to all prophectic exhortations: threats of judgment, exhortation to penance, promise of Messianic salvation. sophonias '的预言是没有强烈的区别，从其他的预言一样的阿莫斯或habacuc ，这是限于范围的思路共同所有prophectic嘱托：威胁判断，告诫penance ，许诺的弥赛亚救赎。 For this reason Sophonias might be regarded as the type of Hebrew Prophets and as the final example of the prophetic terminology.基于这个原因， sophonias可能会被视为该类型的希伯来先知和作为最后的例子，预言的术语。 He does not seek the glory of an original writer, but borrows freely both ideas and style from the older Prophets (especially Isaias and Jeremias).他不寻求荣耀的原始作者，但都借用了自由的思想和作风，从老先知（尤其是伊萨亚斯和jeremias ） 。 The resemblances to the Book of Deuteronomy may be explained by the fact that this book, found in the Josian reform, was then the centre of religious interest.该相似之处，这本书的申命记可能被解释的事实，这本书，发现在该josian改革，当时该中心的宗教利益。 The language of Sophonias is vigorous and earnest, as become the seriousness of the period, but is free from the gloomy elegiac tone of Jeremias.语言sophonias是积极和认真，成为严重的时期，但是免费的，从悲观的挽歌的语调jeremias 。 In some passages it becomes pathetic and poetic, without however attaining the classical diction or poetical flight of a Nahum or Deutero-Isaias.在一些段落，成为可悲的诗意，但是没有实现古典词或诗学飞行的一nahum或deutero -伊萨亚斯。 There is something solemn in the manner in which the Lord is so frequently introduced as the speaker, and the sentence of judgment falls on the silent earth (i, 7).有一些庄严在以何种方式在耶和华是经常介绍了作为一位发言者的发言，和判刑的判断就属于沉默的地球（一， 7 ） 。 Apart from the few plays on words (cf. especially ii, 4), Sophonias eschews all rhetorical and poetical ornamentation of language.除了为数不多的扮演上的话（参见尤其是二，四） ， sophonias避免所有修辞学和诗的语言装饰。 As to the logical and rhythmical build of the various exhortations, he has two strophes of the first sketch (i, 7 and 14) with the same opening ("the day of the Lord is near"), and closes the second sketch with a hymn (ii, 15)--a favourite practice of his prototype, Jeremias.以逻辑和有节奏的建设的各项嘱托，他有两个strophes的第一示意图（一， 7日和14日）与上年开幕式（ “主日是附近” ） ，并关闭第二素描与赞美诗（二， 15岁） -喜爱的做法，他的原型， j eremias。 A graduated development of the sentiment to a climax in the scheme is expressed by the fact that the last sketch contains an animated and longer lyrical hymn to Jerusalem (iii, 14 sqq.).一毕业，发展的情绪高潮，在该计划是所表达的事实，即去年素描包含动画和较长的抒情歌，以耶路撒冷（三， 14 sqq ） 。 In Christian painting Sophonias is represented in two ways; either with the lantern (referring to i, 12: "I will search Jerusalem with lamps") or clad in a toga and bearing a scroll bearing as text the beginning of the hymn "Give praise, O daughter of Sion" (iii, 14).在基督教绘画sophonias是代表在两个方面;要么与彩灯（指我12 ： “我将搜索耶路撒冷与灯” ）或复合在一个托加和轴承滚动轴承作为文本的开头部分赞美诗“给予赞美，澳的女儿锡永“ （三， 14 ） 。
IV.四。 CRITICAL PROBLEMS OFFERED BY SOPHONIAS关键的问题，所提供的sophonias
The question of authorship is authoritatively answered by the introductory verse of the book.问题的作者是权威的回答介绍新诗的书。 Even radical higher critics like Marti acknowledge that no reason exists for doubting that the author of this prophecy is the Sophonias (Zephaniah) mentioned in the title ("Das Dodekapropheton"), Tübingen, 1904, 359).即使是激进的更高的批评一样，马蒂承认，没有任何理由存在怀疑的作者，这个预言是sophonias （ zephaniah ）中提到的标题（ “之dodekapropheton ” ） ，蒂宾根大学， 1904 ， 359 ） 。 The fact that this Prophet's name is mentioned nowhere else in the Old Testament does not affect the conclusive force of the first verse of the prophecy.这一事实先知的名字是提到行不通的，否则在旧约，并不影响决定性的力量，第一首诗的预言。 Sophonias is the only Prophet whose genealogy is traced back into the fourth generation. sophonias是唯一的先知，其族谱是追溯到到第四代。 From this has been inferred that the fourth and last ancestor mentioned Ezechias (Hizkiah) is identical with the king of the same name (727-698).从这个已推断，第四个也就是最后的祖先提到埃泽希亚什（ hizkiah ）是一致的，与国王相同的名称（ 727-698 ） 。 In this case, however, the explanatory phrase "King of Judah" would undoubtedly have been put in apposition to the name.在这种情况下，不过，解释性短语“国王犹大” ，无疑已在apposition向名称。 Consequently the statement concerning the author of the book in the first part of the introductory verse appears entirely worthy of belief, because the statement concerning the chronology of the book given in the second half of the same verse is confirmed by internal criteria.因此，声明中关于本书的作者在第一部分的介绍诗似乎完全值得的信仰，因为声明中关于时序这本书由于在今年下半年同时诗也证实了内部的准则。 The descriptions of customs, especially in the first chapter, showing the state of religion and morals at Jerusalem are, in point of fact, a true presentation of conditions during the first years of the reign of King Josias.说明海关，特别是在第一章，显示了国家的宗教和道德在耶路撒冷的是，在点，事实上，一个真正的陈述条件在头几年的在位国王josias 。 The worship of the stars upon the flat roofs, mentioned in i, 5, and imitation of the Babylonian worship of the heavens that had become the fashion in Palestine from the reign of Manasses is also mentioned by the contemporary Prophet, Jeremias (xix, 13; xxxii, 29), as a religious disorder of the Josianic era.崇拜明星后，该单位的屋顶，所提到的，我五，模仿巴比伦的崇拜老天爷已成为时尚，在从巴勒斯坦的统治玛亦是所提到的当代先知， jeremias （ 19 ， 13 ;三十二， 29日） ，作为一个宗教骚乱的josianic时代。 All this confirms the credibility of the witness of i, 1, concerning authorship of Sophonias.这一切都印证了公信力的见证，我一，关于著作权sophonias 。
Critical investigations, as to where the original texts in the Book of Sophonias end and the glosses, revisions of the text, and still later revisions begin, have resulted in a unanimous declaration that the first chapter of the book is the work of Sophonias; the second chapter is regarded as not so genuine, and the third still less so.关键的调查，由于那里的原文在这本书中的sophonias年底和美化，修改文本，修改后，仍然开始，已导致在一个一致的声明，表示第一章的这本书的工作sophonias ;第二章是被视为并非如此真实，和第三次仍是那么。 In separating what are called the secondary layers of the second chapter nearly all the higher critics have come to different conclusions -- quot capita, tot sensus.在分离什么是所谓的第二层，第二章，几乎所有的更高的批评得出不同的结论-q uot人均，师资培训感觉。 Each individual verse cannot be investigated here as in the detailed analysis of a commentator.每一个人诗不能进行调查，在这里作为，在详细分析评论员。 However, it may be pointed out in general that the technical plan in the literary construction of the speeches, especially the symmetrical arrangement of the speeches mentioned in section II, and the responses spoken of in section III, forbid any large excisions.不过，它可能会指出，在一般认为，该技术计划在文学建设的发言，尤其是对称的安排，发言第二节中所提到的，反应谈到在第三节中，禁止任何大型切除。 The artistic form used in the construction of the prophetic addresses is recognized more and more as an aid to literary criticism.该艺术形式，用在建设的预言地址是公认的越来越多，作为援助的文学批评。
The passage most frequently considered an addition of a later date is iii, 14-20, because the tone of a herald of salvation here adopted does not agree with that of the prophecies of the threatening judgment of the two earlier chapters.通过最常见的考虑增设稍后日期是三， 14日至20日，因为语气的先声救亡在这里通过不同意，即预言的威胁判断，这两个前几章。 It is, however, the custom of the Prophets after a terrifying warning of the judgments of Jahve to close with a glimpse of the brilliant future of the Kingdom of God, to permit, as it were, the rainbow to follow the thunder-storm.然而，它的习俗，先知后，可怕的警告的判决jahve关闭与一瞥的辉煌未来的上帝的王国，允许，因为它被，彩虹按照防雷风暴。 Joel first utters prophetic denunciations which are followed by prophetic consolations (Joel in Vulgate, i-ii, 17; ii, 19-iii); Isaias in ch.约珥第一utters预言，谴责这是其次的预言consolations （约珥在武加大，我第二， 17 ;二， 19 -三） ;伊萨亚斯在CH 。 i calls Jerusalem a city like Sodom and directly afterwards a city of justice, and Micheas, whose similarity to Sophonias is remarked upon by critics, also allows his threats of judgment to die away in an announcement of salvation. i呼吁耶路撒冷这样的城市所多玛和直接事后的城市，正义，和micheas ，其相似性sophonias是的话，所依据的批评，也允许他的威胁的判断，消失在公布的救赎。 One of the guiding eschatological thoughts of all the Prophets is this: The judgment is only the way of transition to salvation and the consummation of the history of the world will be the salvation of what is left of the seed.一个指导思想eschatological所有先知是这样的：判断，只不过是方式过渡到救亡和圆满的世界历史将成为拯救什么是左侧的种子。 For this reason, therefore, Sophonias, iii, 14-20 cannot be rejected.基于这个原因，因此， sophonias ，三， 14-20不能予以拒绝。 The entire plan of the book seems to be indicated in a small scale in the first address, which closes ii, 1-3, with an exhortation to seek the Lord that is with a consolatory theme directly after the terrible proclamation of the Day of the Lord.整个计划的这本书似乎是表示，在一个小规模的，在首份施政报告，关闭二， 1月3日，与一告诫寻求耶和华是一个consolatory主题后直接可怕宣布一天的主。
The queries raised by the textual criticism of the Book of Sophonias are far simpler and nearer solution than those connected with the higher criticism.所提出的疑问的文本的批评，这本书的sophonias是简单得多，并在临近的解决办法比那些与较高的批评。 The conditions of the text, with exception of a few doubtful passages, is good and there are few books of the Biblical canon which offer so few points of attack to Biblical hypercriticism as the Book of Sophonias.条件的案文，除少数几个可疑的通道，是好的，有几本书的圣经佳能提供这么几点攻击，以圣经的苛求，因为这本书的sophonias 。
Written by M. Faulhaber.所写的文字冯哈伯。 Transcribed by Thomas M. Barrett.转录由托马斯米巴雷特。 The Catholic Encyclopedia, Volume XIV.天主教百科全书，货量十四。 Published 1912. 1912年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, July 1, 1912. nihil obstat ， 1912年7月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
Bibliography参考书目
REINKE, Der Prophet Zephanja (Munster, 1868); KNABENBAUER, Comment. reinke ，明镜先知zephanja （明斯特， 1868 ） ; knabenbauer ，评论。 In proph.在proph 。 min.民。 (Paris, 1886); VAN HOONACKER, Les douze pet. （巴黎， 1886 ） ;车hoonacker ，本港就业辅导组douze宠物。 proph. proph 。 (Paris, 1908); LIPPL, Das Buch des Proph. （巴黎， 1908 ） ; lippl ，之buch万proph 。 Sophon. sophon 。 (Freiburg, 1910), containing (pp. ix-xvi) an excellent bibliography; SCHWALLY, Das Buch Zephanja (Giessen, 1890); SCHULZ, Comment uber den Proph. （弗赖堡， 1910 ） ，其中载有（第九至十六）一个很好的参考书目; schwally ，之buch zephanja （吉森， 1890 ） ;舒尔茨，评论产品书斋proph 。 Zephanja (Hanover, 1892); ADAMS, The Minor Proph. zephanja （汉诺威， 1892 ） ;亚当斯，小proph 。 (New York, 1902); DROVER, The Min. （纽约， 1902 ） ; drover ，敏。 Proph. proph 。 (Nahum, Habakkuk, Zephaniah)(Edinburgh, 1907); the complete commentaries of STRACK-ZOCKLER, NOWACK; MARTI; and GA SMITH. （ nahum ，哈巴谷， zephaniah ） （爱丁堡， 1907 ） ;完整的评论strack - zockler ， nowack ;马蒂;和GA史密斯。
One of the twelve Minor Prophets who describes himself as "the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hezekiah, in the days of Josiah, the son of Amon, King of Judah" (Zeph. i. 1).其中的12小先知，谁形容自己为“儿子cushi ，儿子大利斋日，亚玛利雅的儿子，儿子hezekiah ，在该天的乔赛亚，儿子阿蒙，王犹大” （ zeph. i 1款） 。 He seems, therefore, to have been a descendant of Hezekiah, King of Judah, since otherwise only the name of his father would have been given (comp. Isa. i. 1; Ezek. i. 3; Joel i. 1).他似乎因此，已被后代hezekiah ，国王的犹大，因为否则只的名称，他的父亲将已获得（ comp.的ISA一，一; ezek一，三;的Joel一1 ） 。 If he was of royal descent, he probably lived in Jerusalem; and evidence of this is seen in his prophecies, where he describes various parts of the city.如果他是皇家后裔，他可能住在耶路撒冷;和证据，这是见之于他的预言，他在那里介绍了各部分的城市。 According to the first verse of the book which bears his name, he flourished during the reign of Josiah, and on the basis of his utterances the majority of modern scholars date his activity prior to the reforms so rigorously inaugurated and promulgated after 621, the pictures of corruption and the approaching foe being most appropriately referred to the situation in Judah during the early years of Josiah and the Scythian invasion.根据第一首诗的这本书带有他的名字，他蓬勃统治期间乔赛亚，并在此基础上，他的言论大多数现代学者的日期，他的活动之前的改革，以便严格宣誓就职并颁布后， 621 ，图片腐败和临近的敌人，被最适当的转介到的情况，在犹大最初几年期间，乔赛亚和scythian入侵。 The contents of the book of this prophet fall into two parts: i.的内容，这本书的先知，这属于分为两部分：一。 1-iii. 1 -三。 8, the coming judgment on the world, including Israel and the nations; and iii.八，未来的裁决对世界各国，包括以色列和联合国;和第三。 9-20, a promise of universal salvation. 9月20日，一个承诺的普遍救赎。
Zephaniah's special denunciations are directed against false worship and irreligion. zephaniah的谴责，特别是针对虚假的崇拜和无宗教。 The calamity will find every one, even in the hiding-places of Jerusalem; Philistia, Moab, Ammon, Cush, and Assyria shall be overwhelmed by punishment and disaster; Jerusalem in particular, being rebellious, corrupt, and disobedient to the word of Yhwh, shall fall under the divine wrath.灾难会发现每一个，即使是在藏匿地点耶路撒冷的;非利士，莫阿布，亚扪人， cush ，和亚述应受到的处罚和灾害;耶路撒冷，特别是被反叛，腐败，不听话，到Word的yhwh ，应属于神的愤怒。 Yet, on the other hand, God's promise is made known to the nations, that He will so purify them that they may call on Him, and all shall bring Him offerings.然而，在另一方面，上帝的承诺是众所周知的国家，他将因此，净化他们，他们可能会请他，和所有应把他的产品。 After the storm of judgment Israel shall be humble, and shall trust in Yhwh alone.风暴过后的判断，以色列应谦卑，并应在信托yhwh单。 New social conditions shall arise, and justice and righteousness shall prevail, so that the redeemed shall rejoice in the Lord.新的社会条件应出现，公平和正义为准，因此该赎回应庆幸在主。
Zephaniah is a forceful book. zephaniah是一个有力的书。 Its language is vigorous and picturesque, and betrays an acquaintance with the Earlier Prophets.其语言是有力的和如诗如画的，出卖一个熟人，与较早前的先知。 The ideas most emphasized are the providential control of the nations of the world, the necessity of purity and justice as opposed to the prevalent corruption and injustice of the day, and the refining value of judgment and suffering.思想最强调的是providential控制于世界民族之林，必要性的纯洁性和正义，反对普遍存在的腐败和不公正的一天，和精炼的价值判断和痛苦。
Emil G. Hirsch,
Ira Maurice Price埃米尔g.赫希，爱尔兰共和军莫里斯价格
Jewish Encyclopedia, published between
1901-1906.犹太百科全书， 1901年至1906年之间出版的。
Bibliography:参考书目：
Davidson, Nahum, Habakkuk, and Zephaniah, in The Cambridge Bible for Schools, 1896; Nowack, Die Kleinen Propheten, in Handkommentar zum Alten Testament, 1897; Smith, The Book of the Twelve Prophets, ii., in The Expositor's Bible, 1898.EGHIMP戴维森， nahum ，哈巴谷书，并zephaniah ，在剑桥圣经，为学校， 1896年; nowack ，模具kleinen propheten ，在handkommentar zum alten证明， 1897年;史密斯，这本书的12先知，二，在expositor的圣经， 1898 。 eghimp
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