The expression “word of YHWH” identifies YHWH as the source of the message that was imparted to Zephaniah (Sophonias [LXX]). In the case of other prophets, their name is commonly linked only to their father. The longer genealogy for Zephaniah (“son of Cushi [Chousi (LXX)], “son of Gedaliah [Godolias (LXX)], son of Amariah [Amarias (LXX)], son of Hezekiah [Hezekias (LXX)]” is an exception. Aside from the names, nothing else is known about Cushi the father of Zephaniah, Gedaliah his grandfather, and Amariah his great-grandfather. As the last ancestor to be mentioned, Hezekiah must have been the most prominent one. This provides a basis for concluding that he may well have been the godly monarch Hezekiah of the tribe of Judah in the royal line of David. “In the days of Josiah the son of Amon,” or while Josiah ruled as “king of Judah,” Zephaniah began serving as a prophet. (1:1; see the introduction for additional comments.)

YHWH is represented as declaring that he would execute a judgment that would result in a complete destruction. His “utterance” or the expression of his purpose was “to sweep away,” yes, “sweep away everything from the face” or surface “of the land.” The Septuagint rendering could be understood to refer to the effecting of an abandonment or an extinction. (1:2)

The universal nature of YHWH’s judgment is portrayed as his sweeping away (abandoning or causing the extinction of [LXX]) “man and beast” (cattle or land animals) and “birds of the heavens and fish of the sea.” This listing of the creatures to be swept away is in the reverse order of the creation as set forth in Genesis chapter 1 — sea creatures and birds, beasts (cattle or land animals), and man. YHWH is represented as saying that he would sweep away the “stumbling blocks, the wicked.” The “stumbling blocks” would be persons who trip up others, causing them to embark upon a divinely disapproved course. Those designated as the “wicked” would be corrupt and lawless individuals. (1:3; see the Notes section.)

From the surface of the land, YHWH would “cut off” man (adhám [earthling], a collective singular). The apparent reference is to humans who persist in defying his commands and will. (1:3)

In expression of his judgment, YHWH would “stretch out” his “hand against Judah and against all those residing in Jerusalem.” The stretching out of the hand refers to taking severe punitive action as when using the hand to inflict a blow. “From this place,” meaning Jerusalem, YHWH purposed to “cut off” or “remove” (LXX) the “remnant [names (LXX)] of the Baal” and “the name of the idolatrous priests with the priests.” The remnant of the “Baal” could refer to any remaining Baal worshipers in the land or anything associated with Baal worship, thereby, as indicated in the Septuagint, removing from the land the “names,” or any mention, of Baal. “Idolatrous priests” were the devotees of nonexistent deities that were represented by images, and the priests probably were men who carried out a semblance of worshiping YHWH at various high places. The cutting off or removal of their “name” would signify that they would not continue living in the land. (1:4; see the Notes section.)

YHWH would also “cut off” or remove those “bowing down on the roofs to the host of the heavens.” This would be persons who, while on the roofs of their houses, venerated the sun, moon, stars, and planets as deities. YHWH’s judgment would also be directed against those bowing down to him in worship and swearing oaths in his name while also swearing by Malcam or Milcom, a nonexistent deity. As persons who were not exclusively devoted to YHWH, they would not escape the execution of his punitive action against them. (1:5; see the Notes section.)

According to 1 Kings 11:33 and 2 Kings 23:13, Milcom was a god that the Ammonites worshiped. Through the influence of his foreign wives, King Solomon built “high places” or cultic sites for the adoration of this and other deities. The designation “Milcom” or “Malcam” is derived from a Hebrew root meaning “king.” This explains why the Septuagint rendering is “king” and not a transliterated form of the Hebrew name of the false god. (1:5)

The ones who turned away from following after YHWH and did not seek him nor inquire of him appear to designate persons who had become indifferent toward him. They did not seek to be in an approved condition before him and had no desire to benefit from his guidance. Besides not seeking him, they (according to the Septuagint rendering) did not cleave to him. (1:6)

“Silence” (literally, “hush”) is the only appropriate response “before the face of the Lord YHWH” or in his presence. It is then a time for humble submission to the expression of his judgment and not a time for complaint or protest. The Septuagint does not mention “silence,” but calls for being reverential “before the face of the Lord God.” The reason for being silent or showing reverence is the nearness of the “day of YHWH” or the time for him to execute his judgment. Those about to face his severe judgment are the sacrifice he has prepared, for they would be the ones who would come to their end just like a sacrifice that is consumed upon the altar. The “called ones” YHWH has sanctified are the ones he has set apart or designated to carry out the punitive judgment. (1:7)

It will be on the “day of [his] sacrifice” that YHWH would make his visit to execute judgment. Those to be punished were to be the “princes” (“rulers” [LXX]) and the “sons of the king” (“house of the king” [LXX]) and all those wearing “foreign attire.” The princes were the leaders in the kingdom of Judah, and the “sons of the king” were members of the royal household. They should have been exemplary in their conduct and in the discharge of their duties, but they failed in being upholders of justice and proved to be corrupt. (1:8)

According to the law given to the Israelites, their garments were to have fringes and a blue cord above the fringe. (Numbers 15:37, 38) Depictions of Israelites on Assyrian reliefs reveal that the fringes were hanging from the entire hem of the garments. (See an Assyrian representation.) According to Deuteronomy 22:12, the Israelites were to put tassels at the four corners of the cloak. Those who chose to wear foreign attire would have disregarded the law, and their doing so may also have been an indication that they favored alliances with the nations whose style of clothing they had adopted. (1:8)

YHWH would “visit” for judgment “on that day” or at that time of visitation all those “leaping over the threshold.” The expression “leaping over the threshold” may, on the basis of 1 Samuel 5:5, designate the act of superstitiously avoiding stepping on the threshold when entering a sanctuary as a sign of reverence for a deity. One view is to regard the entire verse as relating to idolatry. “At that time I will punish all those who worship other gods. They fill the temples of their gods with lies and other harmful things.” (NIRV) It is also possible that “leaping over the threshold” could apply to forcing entry into houses for the purpose of stealing. This could then mean that those “filling their master’s house with violence and treachery” were servants who engaged in robbery and thievery and thereby filled the houses of their owners with the goods obtained through violence and treachery. The Septuagint makes no mention of “leaping over the threshold” but indicates that, in the day of judgment, God would take vengeance openly or publicly on “all those at the gateways” or in the open area adjacent to the city gates. These individuals are described as filling “the house of the Lord their God with impiety and treachery,” indicating that they acted in a godless and deceitful manner in matters of worship. (1:9; see the Notes section.)

In the day or in the time for YHWH’s judgment to be directed against Jerusalem and the kingdom of Judah, the inhabitants of the city would cry out in distress. The forces that would bring ruin to Jerusalem appear to be represented as launching their attack from the north, the apparent location of the “Fish Gate” (2 Chronicles 32:5; 33:14; Nehemiah 3:3; 12:39), which led into the “second [quater]” of the city. As the enemy warriors would advance, devastating the area, a loud crash would resound from the hills. (1:10; see the Notes section.)

Those residing in “Maktesh” or the “Mortar [quarter]” are called upon to howl or wail on account of the calamity. This area of the city must have been south of the “second quarter” and possibly had been named “Maktesh” after a basinlike depression resembling a mortar used for pulverizing grain, olives, and a variety of other products with a pestle. (1:11; see the Notes section.)

“All the people” who were “traders” (kená‘an) would be “cut off” or come to their end. The Hebrew designation kená‘an commonly applies to Canaan and, in this context, refers to traders. This is evident from the reference to “all those weighing out silver” (literally, “all those laden with silver”), which would have been done when merchants did buying or selling. According to the Septuagint, “all the people were made like Canaan [Chanaan],” indicating that they would experience conquest just as did the Canaaanites when the Israelites took possession of the land of Canaan. The Septuagint concludes with the thought that all those incited or excited by silver were destroyed. These would be persons who were eager to acquire more silver through commercial activity. (1:11)

At that time of judgment there would be no escape for anyone. YHWH is represented as saying that he would search Jerusalem with lamps to find all who had thought to find safety by hiding. He would punish those who were “thickening upon their lees.” With reference to their lawless ways, they were like an inferior wine that was left on the dregs or lees (the particles that settle to the bottom when the wine remains undisturbed). In case of such a wine, unlike one of good quality, its being left on the dregs does nothing to enhance the quality. The godless individuals said in “their heart” or reasoned within themselves that YHWH would do neither good nor bad. Accordingly, they imagined having no reason to expect or to fear a future time of reckoning. The Septuagint describes these men as despising what they were divinely obligated to carry out (literally, “their commands” [a rendering that appears to have arisen from reading the Hebrew word as a form of shamár (keep or observe) instead of the plural shemarím (dregs). (1:12)

Contrary to their expectations, the divinely disapproved ones would be punished. Their wealth or possessions would become booty for the military forces that YHWH would use as his instrument for executing judgment. At that time, the houses of these individuals would be destroyed. While they may have built houses, they would not be able to continue inhabiting them. Though they may have planted vineyards, they would not be able to drink the wine made from the juice of the grapes. This is because the people would either perish or be taken into exile. (1:13)

The “great day of YHWH,” or the time for the execution of punitive judgment, is described as “near” (qaróhv). For emphasis, the Hebrew word qaróhv is repeated, and the adjective mahér and the adverb me’ód indicate that the day would be coming at an “exceedingly swift” pace. The “sound” of YHWH’s day is referred to as being “bitter,” for it would result in a bitter experience for those who would be affected. They would also give way to bitter lamentation or wailing. “There,” where the judgment would be evident, even a “mighty man” or warrior would cry out in distress or fear. It is also possible that the warrior’s shout designates the cry of the attacking force. (1:14; see the Notes section.)

The Septuagint refers to the “sound” of the Lord’s day as “bitter and hard” or “harsh.” Possibly, with seeming reference to the “sound,” the Greek expression tétaktai dynaté may mean “it has been made strong.” (1:14)

YHWH’s day is a “day of wrath,” for it is a day for expressing his anger against those who persist in acting contrary to his ways. As a day of “affliction and distress,” it denotes calamity for those who defiantly refuse to submit to God’s will. This day spells destruction for the godless, making it a day of “ruin and devastation.” With no bright prospect or hope of relief or escape, those against whom judgment is expressed would experience this “day” as one of “darkness and gloom, a day of cloud [mass] and thick darkness.” (1:15)

YHWH’s day is a “day of shofar” (“trumpet” [LXX]) or a time when the ram’s-horn trumpet is used to sound an alarm. It is a day when a battle cry rises from the attacking forces against the fortified cities and against the high battlements (literally, “corners”). (1:16)

YHWH would bring affliction or distress on man (adhám [earthling], a collective singular). People would then walk about like blind men, confused and frightened like persons unable to see hazards and where they were going. This calamity would befall them because they had sinned against YHWH, disregarding his commands. Enemy forces would ruthlessly slaughter them. So many would be slain that their blood would be poured out as if resembling countless dust particles, and their bowels (“flesh” [LXX]) would be poured out like dung, being treated as mere refuse. The Hebrew text does not specifically identify the agent that would pour out the blood and the bowels, but the Septuagint attributes this act to God, the one who would be using enemy forces to accomplish this. (1:17)

The wealthy would not be able to escape calamity. Their silver and their gold would be of no value in effecting deliverance for them in the day YHWH would express his wrath. All the “earth” or the land would be consumed by the “fire of his zeal,” the zeal for what is right and just. YHWH does not tolerate lawlessness, but directs his anger against those who deliberately conduct themselves in a corrupt and unjust manner. The consuming of the land as by fire affects the lawless ones. This is evident from the concluding thought indicating that YHWH would make a complete and sudden end of all those inhabiting the “earth” or land. (1:18)

Notes

In verse 3, the Septuagint does not include any reference to the “stumbling blocks” and the “wicked.” A Greek Minor Prophets scroll (8HevXIIgr) preserves the letter he (H), the last letter of the divine name (YHWH), in paleo-Hebrew script.

Faithful Israelites, including the prophets, considered false gods and the images by means of which they were represented as shameful things, and proper names that included the designation “baal” were at times changed to bósheth, meaning “shame.” (Compare 2 Samuel 2:8; 9:6 with 1 Chronicles 8:33, 34.) The Hebrew word bósheth is feminine gender, and this may explain why the Septuagint translator used the feminine article when referring to the false god Baal. (Zephaniah 1:4)

Both the Masoretic Text and the Septuagint start verse 5 with the conjunction “and,” but this conjunction is not included in a Greek Minor Prophets scroll (8HevXIIgr).

Modern translations vary in their renderings of verse 9. “On that day I will punish all who leap over the threshold,who fill their master’s house with violence and fraud.” (NRSV) “On that day I will punish all who avoid stepping on the threshold, who fill the temple of their gods with violence and deceit.” (NIV) “On that day I shall punish all who dance on the temple terrace, who fill their Lord’s house with crimes of violence and fraud.” (REB) “I will punish worshipers of pagan gods and cruel palace officials who abuse their power.” (CEV) “On that day I shall punish all who go up the Step and fill the Temple of their lords, with violence and deceit.” (NJB) “I will punish all who worship like pagans and who steal and kill in order to fill their master’s house with loot.” (GNT, Second Edition) “On that day I will punish those who worship Dagon, those who hurt others and tell lies in the temples of their gods.” (NCV) “On that day I will punish everyone who is quick to jump through the door, who fill the house of their owner with angry actions and lies.” (NLB)

In verse 10, the literal reading of the Hebrew designation for “Fish Gate” is “gate of the fishes.” It appears that the Septuagint translator read the daleth (D) in the Hebrew expression for “the fishes” as a resh (R), which changed the meaning to “slaying.” “Piercing” or “slaying is the significance of the Greek participial form of the word apokentéo found in the text.

The Septuagint, in verse 11, does not contain a transliteration of Maktesh or a corresponding word for “mortar.” The expression found in the Septuagint may be understood to designate a “destroyed section.”

Verse 14 has also been rendered, “The great day of the LORD is near, near and coming fast; no runner is so swift as that day, no warrior so fleet.” (REB) This wording for the concluding part of the verse is based on an emendation of the Hebrew text. A Greek Minor Prophets scroll (8HevXIIgr) preserves the first three letters of the divine name in paleo-Hebrew script.

In verse 17, a Greek Minor Prophets scroll (8HevXIIgr) preserves the first three letters of the divine name in paleo-Hebrew script.